Raymond Lull : first missionary to the Moslems

^RVOFPfi/rtCf^

IT
BV 3705 .L56 Z9 1902a
Zwemer, Samuel Marinus, 186

-1952.
Raymond Lull

STATUE OF RAYMUND LULL AT PALMA, MAJORCA.

RAYMUND LULL

First Missionary to the Moslems

../ By
SAMUEL M. ZWEMER, D.D., F. R. G, S.

AUTHOR OF

'Arabia, The Cradle of Islam," " Topsy-Turvy Land," etc.

FUNK & WAGNALLS COJIPANY

New York and London

1902

Cop3n:ight, 1902,

by

FUNK & WAGNALLS COMPANY

Registered at Stationers' Hall, London, England

[Printed in the United States of A merica\
Published November, 190a

Contents

PAOE

Introduction by Robert E. Speer . . . ix
Preface, xxi

CHAPTER

I. Europe and the Saracens in the Thirteenth
Century

II. Raymund Lull's Birthplace and Early Life

III. The Vision and Call to Service,

IV. Preparation for the Conflict, .

V. At Montpellier, Paris, and Rome,
VI. His First Missionary Journey to Tunis,
VII. Other Missionary Journeys, ...
VIII. Raymund Lull as Philosopher and Author
IX. His Last Missionary Journey and His Mar

tyrdom,

X. " Who being Dead yet Speaketh, " .

I

19
32

47
63
80

97
113

132
147

Bibliography :

A. Books written by Raymund Lull, . . .157

B. Books about Raymund Lull, . . . .169

V

List of Illustrations

statue of Raymund Lull at Palma, Majorca,

Frontispiece

FACING PAGE

A Tenth-Century Map of the World. (The Cotton
or Anglo-Saxon Map Restored) .... 6

General View of Palma, Majorca 20

Church of San Francisco, Palma, Majorca, . . 24

Cloisters of the Church of San Francisco, . . 40

Facsimile of Page from Lull's Latin Works, . . 60

The Old Canal between Goletta and Tunis, . . 88

A Venetian Galley of the Thirteenth Century.

(From an Old Print) , 98

The Harbor of Bugia 104

The Town and Tower of Bugia 112

The Prologue of John's Gospel in Catalan, . .112

The Old Gateway of Bugia (Eleventh Century) , . 140

Tomb of Raymund Lull in Church of San Francis-
co, Palma, Majorca, 144

INTRODUCTION

It would be difficult to find another so
competent as Dr. Zwemer to write a life of
the first great missionary to the Moham-
medans. For twelve years he has been
working with his associates of the Arabian
Mission of the Reformed Church on the
eastern coast of the Arabian peninsula
and in the Turkish region northwest of the
Persian Gulf. To an almost perfect com-
mand of Arabic, an accurate knowledge of
the Koran, untiring zeal and indomitable
courage, he has added an absorbing love
for the Mohammedans, and a desire to
make known to them in truth that Savior
whom in their belief their prophet annuls
and supersedes.

IZ

irnttobuctton

revive the memoi-y of it, to relearn its se-
crets, and to confirm the highest Christian
tendencies of our day by the recollection
of their noble illustration in the life of
Lull. Of all the men of his century of
whom we know, Raymund Lull was most
possessed by the love and life of Christ,
and most eager, accordingly, to share his
possession with the world. The world
sadly needed it; the Church scarcely less.
It sets forth the greatness of Lull's charac-
ter the more strikingly to see how sharply
he rose above the world and Church of his
day, anticipating by many centuries moral
standards, intellectual conceptions, and mis-
sionary ambitions, to which we have grown
only slowly since the Reformation.

The movement of our thought, theo-
logical and philosophical, is now strongly
toward biological conceptions. It is a gain
that it should be so. We see that life is
the supreme thing, and that we must state

1[nttot)uctton

our notions in its terms. The missionary
work will gain greatly by this new mode
of thinking. Its purpose is to give life.
Its method is to do by the contact of life.
Raymund Lull proved this. He went out
to give a divine life which he already pos-
sessed in his own soul. Somerville, in
" St. Paul's Conception of Christ," points
out that it was "in the consciousness of
what the glorified Christ was to Paul in his
personal life that we are to look for the
genesis of his theology." It was in his
inner experience of the glorified Christ that
we are to look for the secret and source of
Raymund Lull's doctrine and life: what he
thought, what he was, what he suffered.
And this must be true of all true mission-
aries. They do not go out to Asia and
Africa to say, " This is the doctrine of the
Christian Church," or "Your science is
bad. Look through this microscope and
see for yourselves and abandon such error,"

irnttoC)uction

or " Compare your condition with that of
America and see how much more socially
beneficial Christianity is than Hinduism,
or Confucianism, or fetichism, or Islam."
Doubtless all this has its place : the argu-
ment from the coherence of Christianity
with the facts of the universe, the argu-
ment from fruit. But it is also all second-
ary. The primary thing is personal testi-'
mony. *' This I have felt. This Christ has
done for me. I preach whom I know.
xThat which was from the beginning, that
/which I have heard, that which I have seen
' with my eyes, that which I beheld and my
hands handled, concerning the Word of life
(and the life was manifested, and I have
seen, and bear witness, and declare unto
you the life, the eternal life, which was
with the Father and was manifested unto
me), that which I have seen and heard de-
clare I unto you also, that ye also may have
fellowship with me ; yea, and my fellowship

irntro&uctlon

is with the Father and with His Son, Jesus
Christ." The man who can not say this may
be able to change the opinions of those to
whom he goes, to improve their social con-
dition, to free them from many foolish
errors and enslaving superstitions, but aft-
er all this, the one thing which, if done,
would of itself have attended to these
things and a thousand others, may be still
unaccomplished — namely, the gift of life.
The missionary who would do Paul's work
or Lull's must be able to preach a living
Christ, tested in experience, saved from all
pantheistic error by the Incarnation and (
the roots thus sunk in history, and by the
Resurrection and the personality thus pre-
served in God above, but a Christ here and
known, lived and ready to be given by life
to death, that death may become life.

It would be easy to draw other parallels
than this between Paul and Lull: their
conversions, their subsequent times of sep-

XV

Untro^uction

aration, their visions, their untiring toil,
their passion for Christ, their sufferings
and shipwrecks, their intellectual activity
and power, their martyrdoms, the rule of
Christ supreme thus in death, supreme
also in life, its thought, its purpose, its
taste, its use, its friends, its sacrifice. But
the essence of all such comparison — the
real essence of all true missionary char-
acter— is the possession by the life of
Christ as life, and the ability thus to give,
not a new doctrine only, not a new truth
to men, but a new life. The work of mis-
sions is just this : the going out from the
Church over the world of a body of men
and women knowing Christ, and, therefore,
having life in themselves ; their quiet resi-
dence among the dead peoples; and the
resurrection from among these peoples of
first one, then a few, then more and more,
who feel the life and receive it and live.
Lull sought in every way to fit himself

xvi

1[ntro^uctton

for contact with men so that he might
reach them in the deepest intimacies of
their Hfe, and be able thus to plant the
seed of the divine life which he bore.
Therefore he learned Arabic, became a
master of the Moslem philosophy, studied
geography and the heart of man. And,
therefore, he became also a student of com-
parative religion, as we would call him to-
day. There was a great difference betw^een
his view, however, and that of a large
school of modern students of comparative
religion. Lull had no idea that Christian-
ity was not a complete and sufficient re-
ligion. He did not study other religions
with the purpose of providing from them
ideals which Christianity was supposed to
lack. Nor did he propose to reduce out of
all religions a common fund of general prin-
ciples more or less to be found in all and
regard these as the ultimate religion. He
studied other religions to find out how bet-

xvii

1rntro^uctlon

ter to reach the hearts of their adherents
with the Gospel, itself perfect and com-
plete, lacking nothing, needing nothing
from any other doctrine. With him there
was a difference between Christianity and
other religions, not in degree only, but in
kind. It possesses what they lack, which
) is desirable. It lacks what they possess,
which is unworthy. It alone satisfies. It
alone is life. They are systems of society
or politics, religions of books, methods,
organizations. It and it alone is life,
eternal life. Lull studied other religions,
not to discover what they have to give to
Christianity, for they have nothing, but to
find how he might give to those who follow
them the true life, which is life, and which
no man shall ever find until he finds it in
Christ.

Blessed as the influence of Lull should
be upon the Christian life and experience
of all who feel it in reading this sketch, it

ITntro^uction

will fall short of its full purpose if they are
not led to desire to make amends for the
neglect of the centuries. It is six centuries
since Lull fell at Bugia. Is that martyr-
dom never to have its fruitage ? Shall we
not now at last wake from the sleep of the
generations and give the Savior His place
above the Prophet, and the crescent its
place beneath the cross ?

Robert E. Speer.

XIX

To the Reader

"TRUbo faultetb not, Iluctb not; wbo menOetb
faults i0 commenDeD : tTbc t^xintcv batb taultcD a
Uttle : It ma^ be tbc autbor over^sigbteD more. XLb^
palne (IReaDer) is the least ; tben erce not tbou most
bg misconstruing or sbarpe censuring; least tbou
be more oncbaritable, tben eitber of tbem batb been
beeOlesse : (5oD amenD anD guiOe vs all/*

—^ob^rtes on Tythes, Csm\b* (613.

PREFACE

The subject of this biography is ac-
knowledged by all writers on the history of
missions to be the one connecting link be-
tween the apostles of Northern Europe and
the leaders who followed the Reformation.
Eugene Stock, the editorial secretary of the
Church Missionary Society, declares " there
is no more heroic figure in the history of
Christendom than that of Raymund Lull,
the first and perhaps the greatest mission-
ary to Mohammedans."

No complete biography of Lull exists in
the English language; and since the twen-
tieth century is to be preeminently a cen-
tury of missions to Moslems, we should

preface

rescue the memory of the pioneer from
oblivion.

His philosophical speculations and his
many books have vanished away, for he
knew only in part. But his self-sacrificing
love never faileth and its memory can not
perish. His biography emphasizes his own
motto :

" He who lives by the Life can 710 1 die!'

It is this part of Lull's life that has a mes-
sage for us to-day, and calls us to win
back the Mohammedan world to Christ.
Samuel M. Zwemer.

Bahrein, Arabia, March, 1902.

xxii

Biograpf)? of 3^ajmunli iluU

CHAPTER I

EUROPE AND THE SARACENS IN
THE THIRTEENTH CENTURY

(A.D. 1200-1300)

"Altho the history of an age is going on all at once, it can
not be written all at once. Missionaries are proceeding on
their errands of love, theologians are constructing their sys-
tems, persecutors are slaying the believers, prelates are seek-
ing the supremacy, kings are checking the advance of the
churchman — all this and an infinitude of detail is going on
in the very same period of time." — Shedd's *' History of
Doctrine''

We can not understand a man unless we
know his environment. Biography is a
thread, but history is a web in which time
is broad as well as long. ' To unravel the

JBlogtapbi^ of IRapmunD Xull

thread without breaking it we must loosen
the web. To understand Raymund Lull,
we must put ourselves back seven hundred
years and see Europe and the Saracens as
they were before the dawn of the Renais-
sance and the daybreak of the Reformation.
Altho the shadow of the dark ages still fell
heavily upon it, the thirteenth century was
an eventful epoch, at least for Europe. The
colossal power of the empire was waning,
and separate states were springing up in
Italy and Germany. The growth of civil
liberty, altho only in its infancy, was already
bringing fruit in the enlargement of ideas
and the founding of universities. In Eng-
land, Norman and Saxon were at last one
people; the Magna Charta was signed, and
the first Parliament summoned. About
the time when Lull was born, the Tatars
invaded Russia and sacked Moscow; Sara-
cens and Christians were disputing not only
the possession of the Holy Land, but the

Burope ant) tbe Saracens

rulership of the world. Altho in the East
the long struggle for the Holy City had
ended in the discomfiture of the Christians,
the spirit of the Crusades lived on. The
same century that saw the fall of Acre also
witnessed the fall of Bagdad and the extinc-
tion of the calif ate. In Spain, Ferdi-
nand of Castile was winning city after city
from the Moors, who were entrenching
their last stronghold, Granada. The year
1240 marks the rise of the Ottoman Turks;
Lull was then five years old. Before he
was twenty, Louis IX. had failed in his
crusade and been taken prisoner by the
Sultan of Egypt; emperors had deposed
popes and popes emperors; and the Inqui-
sition had begun in Spain to torture Jews
and heretics. At Cologne the foundations
of the great cathedral were being laid, and
at Paris men were experimenting with the
new giant, gunpowder.
All Europe was heated with the strong

Bioarapb^ of 1Rapmun^ Xull

wine of political change and social expecta-
tions. In the same century sudden and
subversive revolutions were taking place in
Asia. The Mongolian hordes under Gen-
ghis Khan poured out, like long-pent wa-
ters, over all the countries of the East. The
calif ate of Bagdad fell forever before the
furious onslaught of Hulaku Khan. The
Seljuk empire soon advanced its Moslem
rule into the mountain ranges of Anatolia,
and Turks were disputing with Mongols
the sovereignty of " the roof of the world."
The beneficial effects of the Crusades
were already being felt in the breaking up
of those two colossal fabrics of the Middle
Ages, the Church and the Empire, which
ruled both as ideas and as realities. The
feudal system was disappearing. The in-
vention and application of paper, the mar-
iner's compass, and gunpowder heralded
the eras of printing, exploration, and con-
quest in the century that followed. It was

lEurope an^ tbe Saracens

not dark as midnight, altho not yet dawn.
The cocks were crowing. In 1249 the Uni-
versity of Oxford was founded. In 1265
Dante was born at Florence. The pursuit
of truth by philosophers was still a game
of wordy dialectics, but Thomas Aquinas
and Bonaventura and Albertus Magnus
left a legacy of thought as well. The two
former died the same year that Raymund
Lull wrote his "Ars Demonstrava." It
was in the thirteenth century that physical
science struggled into feeble life in the cells
of Gerbert and Roger Bacon. But these
men were accounted magicians by the vul-
gar and heretics by the clergy, and were re-
warded with the dungeon. Marco Polo the
Venetian, the most famous of all travelers,
belongs to the thirteenth century, and did
for Asia what Columbus did for America.
His w^rk was a link in the providential
chain which at last dragged the New World
to light. But both Marco Polo and Roger

Bfo^rapb^ of IRa^munb Xull

Bacon lived ahead of their age. Gibbon
says with truth that, "If the ninth and tenth
centuries were the times of darkness, the
thirteenth and fourteenth were the age of
absurdity and fable." Thought was still
in terror through dread of the doom de-
clared on heretics and rebels.

The maps of the thirteenth century
show no appreciation of Marco Polo's
discoveries. The world as Raymund Lull
knew it was the world of medieval legend
and classic lore. The earth's surface was
represented as a circular disk surrounded by
the ocean. The central point was the Holy
Land or Jerusalem, according to the proph-
ecy of Ezekiel. Paradise occupied the ex-
treme east and Gog and Magog were on
the north. The pillars of Hercules marked
the boundary of farthest west, and the
nomenclature of even Southern Europe was
loose and scanty. It is interesting to note
that the first great improvement of these

A TENTH-CENTURY MAP OF THE WORLD.

A restored copy of the Cotton or An;<]o-Saxon map,
current in the time of Ravmun<l LulL

lEiirope ant) tbe Saracens

maps took place in Catalonia, the province
of Spain where Lull's ancestors lived. The
remarkable Catalan map of 1375 in the
Paris Library is the first world-map that
throws aside all pseudo-theological theories
and incorporates India and China as part
of the world. Nearly all the maps of the
Middle Ages are inferior to those in our
illustration. Clever artists concealed their
ignorance and gave life to the disk of the
world by pictures of turreted towns, walled
cities, and roaring lions in imaginary forests.
Swift has satirized their modern descend-
ants as —

" Geographers who in Afric's maps
With savage pictures fill their gaps ;
And o'er unhabitable downs
Place elephants for want of towns."

Regarding the general attitude of the
masses toward intellectual progress, a
writer* justly remarks: " There were by no

*J. A. Symonds : " The Renaissance," Encyc. Brit., xx.,
383.

BtoQtapby of IRapmunb XuU

means lacking elements of native vigor
ready to burst forth. But the courage that
is born of knowledge, the calm strength be-
gotten by a positive attitude of mind, face
to face with the dominant overshadowing
sphinx of theology, were lacking. We
may fairly say that natural and untaught
people had more of the just intuition that
was needed than learned folk trained in
the schools. Man and the actual universe
kept on reasserting their rights and claims
in one way or another; but they were al-
ways being thrust back again into Cim-
merian regions of abstractions, fictions,
visions, spectral hopes and fears, in the
midst of which the intellect somnambulis-
tically moved upon an unknown way."

The morality of the Middle Ages pre-
sents startling contrasts. Over against each
other, and not only in the same land but
often in the same individual, we witness
sublime faith and degrading superstition,

lEurope anb tbe Saracens

angelic purity and signs of gross sensuality.
It was an age of self-denying charity to suf-
fering Christians, and of barbarous cruelty
to infidels, Jews, and heretics. The wealthy
paid immense sums to redeem Christian
slaves captured by the Saracens ; and the
Church took immense sums to persecute
those who erred from the faith. When the
Crusaders under Godfrey of Bouillon (who
refused to wear a crown of gold where his
Savior had worn a crown of thorns) came
in sight of Jerusalem, they kissed the earth
and advanced on their knees in penitential
prayer; but after the capture of the city
they massacred seventy thousand Moslems,
burned the Jews in their synagogs, and
waded in blood to the Holy Sepulcher to
offer up thanks! The general state of
morals even among popes and the clergy
was low. Gregory VII. and Innocent III.
were great popes and mighty reformers of

a corrupt priesthood, but they were excep-
9

IBtOGrapb^ of IRaymunt) XuU

tions in the long list. One of the popes
was deposed on charges of incest, perjury,
murder, and blasphemy. Many were in
power through simony. Concubinage and
unnatural vices were rife in Rome among
the clergy. Innocent IV., who became
pope the very year Lull was born, was an
outrageous tyrant. Nicholas III. and Mar-
tin IV., who were popes toward the close
of the thirteenth century, rivaled each other
in infamy. The pontificate of the former
was so marked by rapacity and nepotism
that he was consigned by Dante to his In-
ferno. The latter was the murderous in-
stigator of the terrible " Sicilian Vespers."

Martensen says that " the ethics of this
period often exhibit a mixture of the morals
of Christianity with those of Aristotle."
And this is natural if we remember that
Thomas Aquinas represents the height of
medieval morals as well as of dogmatics.
Sins were divided into carnal and spiritual,

10

Burope anb tbe Saracens

venial and mortal. The way to perfection
was through the monastic vows of poverty,
celibacy, and obedience.

The poetry of the period reflects the
same startling contrast between piety and
sensuality, composed as it was of the ten-
derest hymns of devotion and bacchanalian
revels. The seven great hymns of the
medieval Church have challenged and de-
fied the skill of the best translators and
imitators. The wonderful pathos of the
"Stabat Mater Dolorosa" and the terrible
power of " Dies Irse " appear even in their
poorest translations. In spite of its objec-
tionable doctrinal features, what Protestant
can read Dr. Cole's admirable translation
of the " Stabat Mater " without being deeply
affected ?

Yet the same age had its "Carmina
Burana," written by Goliardi and others,
in which Venus and Bacchus go hand-in-
hand and the sensual element predominates.
II

Bioarapby ot IRapmunb %\xU

" We do not need to be reminded that
Beatrice's adorer had a wife and children,
or that Laura's poet owned a son and
daughter by a concubine." Nor were
Dante and Petrarch exceptions among me-
dieval poets in this respect. It was a dark
world.

The thirteenth century was also an age
of superstition, an age of ghosts and visions
and miracles and fanaticism. The " Flagel-
lants " wandered from city to city calling
on the people to repent. Girded with
ropes, in scant clothing or entirely naked,
they scourged themselves in the open
streets. The sect spread like contagion
from Italy to Poland, propagating extrava-
gant doctrines and often causing sedition
and murder. Catherine of Sienna and
Francis of Assisi in the fervor of their love
saw visions. The latter bore the stigmata
and died of the wounds of Christ, which
are said to have impressed themselves on

12

iBurope an& tbe Saracena

his hands and side through an imagination
drunk with the contemplation and love of
the crucified Redeemer. The author of
the two most beautiful hymns of the medi-
eval period went to fanatical extremes in
self-sought torture to atone for his own sins
and for the good of others. Peter No-
lasco in 1228 saw a vision of the Virgin
Mar}/, and devoted all his property from
that day to the purchasing of freedom
for Christian captives from their Moorish
masters. He founded the order of the
Mercedarians, whose members even gave
themselves into slavery to save a fellow
Christian from becoming an apostate to
Islam. During the twelfth and thirteenth
centuries the monastic orders increased in
numbers and influence. They formed the
standing army of the papacy and were gen-
erally promoters of learning, science, and
art. The Franciscans were one of the

strongest orders, altho one of the latest.
13

Blograpb^ of 1Ra^mun& XuU

In 1264 this order had eight thousand
cloisters and two hundred thousand monks.
Some of these monks were saints, some
scientists, and some sensualists ; alongside
of unmeasured superstition and ignorance
in the mass of the priesthood we meet with
genius of intellect and wonderful displays
of self-forgetting love in the few.

Yet the most sacred solemnities were
parodied. On *' Fools' Festival," Vv'hich
was held in France on New Year's day,
mock popes, bishops, and abbots were in-
troduced and all their holy actions mim-
icked in a blasphemous manner.

Practical mysticism, which concerned
itself not with philosophy but with per-
sonal salvation, was common in the thir-
teenth century, especially among the
women of the Rhine provinces. St. Hilde-
gard, Mechthild, and Gertrude the Great
are striking examples. There were also at-
tempts at a reformation of the Church and
14

lEurope anb tbe Saracens

the abuses of the clergy. The Albigenses
and the Waldenses were in many ways
forerunners of Protestantism. Numerous
other sects less pure in doctrine and morals
arose at this time and spread everywhere
from Eastern Spain to Northern Germany.
All of them were agreed in opposing ecclesi-
astical authority, and often that of the state.

Such was the political, intellectual, moral,
and religious condition of Europe in the
days of Raymund Lull.

The Mohammedan world was also in a
state of ferment. The Crusades taught
the Saracen at once the strength and the
weakness of medieval Christianity. The
battle-field of Tolosa, strewed with two
hundred thousand slain Moslems, was the
death-knell of Islam in Spain. Saracen
rule and culture at Granada were only the
after-glow of a sunset, glorious but tran-
sient. What dominions the Saracens lost

in the west they regained in Syria and the
^5

IBiOQtn^b^ ot IRa^munb XuU

East. In 1250 the Mameluke sultans be-
gan to reign in Egypt, and under Beybars
I. Moslem Egypt reached the zenith of its
fame. Islam was a power in the thirteenth
century not so much by its conquests with
the sword as by its conquests with the
pen. Moslem philosophy, as interpreted
by Alkindi, Alfarabi, Avicenna, and Al-
gazel, but most of all the philosophy of
Averroes, was taught in all the universi-
ties. Aristotle spoke Arabic before he was
retranslated into the languages of Europe.
" The Saracens," says Myers, " were during
the Middle Ages almost the sole reposi-
tories of the scientific knowledge of the
world. While the Western nations were
too ignorant to know the value of the
treasures of antiquity, the Saracens pre-
served them by translating into Arabic the
scientific works of the Greeks." Part of this
learning came to Europe through the Cru-
saders, but it came earlier and more largely
16

Buropc anD tbe Saracens

through the Arabian schools of Spain, No
other country in Europe was in such close
touch with Islam for good and ill as the
kingdoms of Castile, Navarre, and Aragon
in the north of what we now call Spain.
There the conflict was one of mind as well
as of the sword. There for three centuries
waged a crusade for truth as well as a con-
flict on the battle-field between Christian
and Moslem. In this conflict Raymund
Lull's ancestors played their part. During
all the years of Lull's life the Moslem pow-
er held out at Granada against the united
Spanish kingdoms. Not until 1492 was the
Saracen expelled from Southern Europe.

Regarding missions in the thirteenth
century, little can be said. There were a
few choice souls whom the Spirit of God
enlightened to see the spiritual needs of
the Saracen and Mongol and to preach to
them the Gospel. In 1256 William de Ru-

bruquis was sent by Louis IX., partly as a
17

diplomat, partly as a missionary, to the
Great Khan. In 12 19 FVancis of Assisi
with mad courage went into the Sultan's
presence at Damietta and proclaimed the
way of salvation, offering to undergo the
ordeal of fire to prove the truth of the
Gospel. The Dominican general Raimund
de Pennaforti, who died in 1273, also de-
voted himself to missions for the Saracens,
but with no success.

The only missionary spirit of the twelfth
and thirteenth centuries was that of the Cru-
saders. They took up the sword and per-
ished by the sword. But " Raymund Lull
was raised up as if to prove in one startling
case, to which the eyes of all Christendom
were turned for many a day, what the Cru-
sades might have become and might have
done for the world, had they been fought for
the cross with the weapons of Him whose last
words from it were forgiveness and peace."*

* George Smith : "A Short History of Missions."
18

CHAPTER II

RAYMUND LULL'S BIRTHPLACE
AND EARLY LIFE

(A.D. 1235-1265)

" I think that I better understand the proud, hardy, frugal
Spaniard and his manly defiance of hardships since I have
seen the country he inhabits. . . . The country, the habits,
the very looks of the people, have something of the Arabian
character." — Washington Irving' s '' The Alhambra."

y^K\

.AYMUND Lull was born of an illustri-
ous family at Palma in the island of Majorca
of the Balearic group in i235.t;;;>^is father
had been born at Barcelor^and belonged
to a distinguished Catalonian family.
When the island of Majorca was taken
from the Saracens by James I., king of

* Some authorities give the date 1234, and one 1236, but
most agree on the year 1235. See Baring-Gould : "Lives of
the Saints," vol. vi., p. 489.

19

BioGrapb^ ot IRa^munb Xull

Aragon, Lull's father served in the army of
conquest. For his distinguished sei*vices
he was rewarded with a gift of land in the
conquered territory, and the estates grew
in value under the new government.

Southern Europe between the Atlantic
and the Adriatic is almost a duplicate in
climate and scenery of Northern Africa.
When the Moors crossed over into Spain
and occupied the islands of the Western
Mediterranean they felt at home. Not only
in the names of rivers and mountains and
on the architecture of Spain did they leave
the impress of their conquest, but on the
manners of the people, their literature, and
their social life.

Catalonia, the eastern province of Spain,

which was the home of Lull's ancestors

and for a time of Lull himself, is about

one hundred and thirty miles broad and

one hundred and eighty-five miles long,

with a coast of two hundred and forty
20

li ^

*rfi

<

'Oh

(n

■<
o

o
o

Q

l/}

I— I

w

H

O

&H

o

Bfrtbplace anb lEarl^ %itc

miles. It has mountain ranges on the
north, three considerable rivers, and wood-
land as well as meadow. The climate is
healthy in spite of frequent mists and rains,
sudden changes of temperature, and great
midday heat. Mountains and climate and
history have left their impress on its peo-
ple. The Catalonians are distinct in origin
from the other inhabitants of Spain, and
differ from them to this day in dialect,
dress, and character. About 470 a.d., this
part of the peninsula was occupied by the
Goths, whence it was called Gothalonia, and
later Catalonia. It was taken possession
of by the Berbers in 712, who in turn were
dispossessed by the Spaniards and the
troops of Charlemagne. In 11 37 Catalonia
was annexed to Aragon. The Catalonians
are therefore a mixed race. They have al-
ways been distinguished for frugality, wit,
and industry; they have much national

pride and a strong revolutionary spirit.
21

BlOQtapb^ of mi^munt) XuU

The Catalan language and its large litera-
ture are quite distinct from that of the
other Spanish provinces. The poetical
works of Lull are among the oldest ex-
amples of Catalan extant.

The Balearic Islands have always be-
longed to the province of Catalonia as re-
gards their people and their language. On
a clear day the islands are plainly visible
from the monastery of Monserrat, and by
sea from Barcelona it is only one hundred
and forty miles to Palma. Between these
two harbors there has always been and is
now a busy traffic. Majorca has an area of
fourteen hundred and thirty square miles,
a delightful climate, beautiful scenery, and
a splendid harbor — Palma. Some of its
valleys, such as Valdemosa and Soller,
are celebrated for picturesque luxuriance.
The northern mountain slopes are ter-
raced ; the olive, the vine, and the almond-
tree are plenteous everywhere in the plains.

22

Blrtbplace an^ Barl^ %itc

According to the description of modern
travelers it is an earthly paradise. During
the summer there is scarcity of water, but,
following a system handed down from the
Arabs, the autumn rains are collected in
large reservoirs. On the payment of a
certain rate each landholder has his fields
flooded.

/Talma, Lull's birthplace and burial-place,
is a pretty town with narrow streets and a
sort of medieval look except where mod-
ern trade has crowded out "the old-world,
Moorish character of the buildings.V,^

The cathedral is still a conspicuous
building, and was commenced in 1230 and
dedicated to the Virgin by the same King
James who gave Lull's father estates near
Palma. Portions of the original building
still remain, and the visitor can enter the
royal chapel (built in 1232) with assurance
that if Lull did not worship here he at least

saw the outside of the building frequently.
23

:JBlograpb^ of 1Ral^mun^ Xull

Palma probably owes its name and harbor
to Metellus Balearicus, who in 123 B.C.
settled'three thousand Roman and Spanish
colonists on the island, and whose expedi-
tion is symbolized on the Roman coins by
a palm branch. He also gave his name to
the island group, and the Balearic slingers
are famous in Caesar's " Commentaries."

Palma is to-day a busy little port, and
direct commerce is carried on with Valen-
cia, Barcelona, Marseilles, Cuba, Porto
Rico, and even South AVnerican ports.
The present population is about sixty
thousand. Formerly, Palma was a great
center for shipbuilding, and there is little
doubt that in Lull's time this industry also
gave importance to the town. As early as
the fourteenth century a mole, to a length
of three hundred and eighty-seven yards,
was constructed to improve the harbor of
Palma. This picturesque town was the

birthplace of our hero, and to-day its in-
^4

CHURCH OF SAN FRANCISCO AT PAL.MA, MAJORCA.

Btrtbplace anb iBavi^ Xtte

habitants are still proud to lead you to the
church of San Francisco where he lies
buried. As late as 1886 a new edition of
Lull's works was printed and published at
Palma by Rosseld.

The significance or the derivation of
Lull's family name is lost in obscurity.
His personal name Raymund (in Spanish
Ramon or Raymundo) is Teutonic and sig-
nifies ** wise protection" or '' pure in speech."
It was borne by two distinguished counts of
Toulouse: one of them, Raymund IV., was
a Crusader (1045-1 105), and the other (i 156-
1222) befriended the Albigenses against the
Pope. It is possible that Lull received his
first name from one of these martial heroes
whose exploits were well known in Cata-
lonia.

/ Of Lull's infancy and early youth noth-
ing is known for certain. He was accus-
tomed to medieval luxury from his birth,

as his parents had a large estate and his
25

father was distinguished for military serv-
ices. Lull married at an early age, and,
being fond of the pleasures of court life,
left Palma and passed over with his bride
to Spain, where he was made seneschal at
the court of King James II. of Aragon.
Thus his early manhood w^s spent in
gaiety and even profligac3^^^/\.ll the enthu-
siasm and warmth of \yS character found
exercise only in the pleasures of the court,
and, by his own testimony, he lived a life
of utter immorality in this corrupt age.
Wine, women, and song were then, as often
since, the chief pleasures of kings and
princes. Notwithstanding his marriage
and the blessing of children, Lull sought
the reputation of a gallant and was mixed
up in more than one intrigue. For this
sort of life his office gave him every temp-
tation and plenty of opportunity.
A seneschal (literally, an old servant)*

* From Latin seng -f- scalcus, or Gothic sineigs •\- skalk,
26

Blttbplace anb Barl^ Xtte

was the chief official in the household of a
medieval prince or noble and had the super-
intendence of feasts and ceremonies. These
must have been frequent and luxurious at
the court of James II., for A ragon, previ-
ous to the reign of Ferdinand and Isabella,
enjoyed the most liberal government of
Europe. According to one authority, " the
genius and maxims of the court were pure-
ly republican." The kings were elective,
while the real exercise of power was in the
hands of the Cortes, an assembly consist-
ing of the nobility, the equestrian order, the
representatives of cities, and the clergy. A
succession of twenty sovereigns reigned
from the year 1035 to 15 16. At such a
court and amid such an assemblage, prob-
ably in the capital town of Zaragoza (Sara-
gossa), Lull spent several years of his life.
He was early addicted to music and played
the cithern with skill. But he was yet

more celebrated as a court poet. Accord-
27

3BtO0tapbi? ot IRapmunb Xull

ing to his own confessions, however, the
theme of his poetical effusions was not
seldom the joys of lawless love. " I see, O
Lord," he says in his Contemplations, " that
trees bring forth every year flowers and
fruit, each after their kind, whence man-
kind derive pleasure and profit. But thus
it was not with me, sinful man that I am ;
for thirty years I brought forth no fruit in
this world, I cumbered the ground, nay, was
noxious and hurtful to my friends and neigh-
bors. Therefore, since a mere tree, which
has neither intellect nor reason, is more
fruitful than I have been, I am exceedingly
ashamed and count myself worthy of great
blame." * In another part of the same book
he returns thanks to God for the great differ-
ence he sees between the works of his after-
life and those of his youth. " Then," he says,
all his " actions were sinful and he enjoyed
the pleasures of sinful companionship."

**' Liber Contemplationis in Deo," ix., 257, ed. 1740,
28

; IBtrtbplace an^ Barli? Xite

Raymund Lull was gifted with great
mental accomplishments and enthusiasm.
He had the soul of a poet, but at first
his genius groveled in the mire of sensual
pleasures, like that of other poets whose
passions wej^ not under the control of
religion, -"we do Lull injustice, however,
if we judge his court life by the standards
of our Christian century. His whole en-
vironment was that of medieval darkness,
and he was a gay knight at the banquets of
James H. before he became a scholastic
philosopher and a missionary^-^s knight
he knew warfare and horsemanship so well
that among his books there are several
treatises on these sciences,* first written
in Catalan, and afterward put into Latin.
Undoubtedly these were written, as was
most of his poetry, before he was thirty
years old. He was the most popular poet
of his age in Spain, and his influence on

* For a list of these works see Helfferich, p. 74. note.
39

BlOGrapbi? ot 'Rapmun& Xull

Catalonian poetry is acknowledg^ed in such
terms of praise by students of Spanish Htera-
ture that he might be called the founder of
the Catalonian school of poets. The philo-
logical importance of Lull's Catalonian
writings, especially his poems, was shown
by Adolph Helfferich in his book on " Lull
and the Origin of Catalan Literature." In
this volume specimens of his poetry and
proverbs are given. A writer in the *' En-
cyclopedia Britannica" speaks of one of his
poems, " Lo Desconort " (Despair) as emi-
nently fine and composite in its diction.
This poem, if it was written before his
conversion, as is probable, would already
show that Lull himself was dissatisfied at
heart with his life of worldly pleasure. Al-
ready, perhaps, there arose within him a
mighty struggle between the spirit and the
flesh. Sensual pleasures never satisfy, and
his lower and higher natures strove one

with the other.

30

^

:«Btrtl)placc an& Earl^ Xtte

t seems that at about his thirty-second
year he returned to Palma, altho there is
Httle certainty of date among his biogra-
phers. At any rate it was at the place of his
birth that Lull was born again. It was in "7
the Franciscan church, and not at the court
of Aragon, that he received his final call
and made his decision to forsake all and
become a preacher of righteousness. The
prodigal son came to himself amid the
swine, and his feet were already toward
home when he saw his Father, and his
Father ran out to meet him. The story of
St. Augustine under the fig-tree at Milan
was reenacted at Palma.

31

CHAPTER III

THE VISION AND CALL TO
SERVICE

(A.D. 1266-1267)

"I will pour out my spirit upon all flesh, . . . and your
young men shall see visions. ''—Joel ii, 28.

When St. Paul told King Agrippa the
story of his life, the key of it lay in the
words, " I was not disobedient to the
heavenly vision." The angel had come to
him and called him straight away from his
career as arch-persecutor. All that he had
done or meant to do was now of the past.
He arose from the ground and took up his
life again as one who could not be dis-
obedient to his vision. It was a vision of
Christ that made Paul a missionary. And

his was not the last instance of the ful-
32

TTbe Vision an^ Call to Seriotce

filment of Joels great prophecy. The
twentieth century, even, dares not mock at
the supernatural; and materialistic philos-
ophy can not explain the phenomena of
the spirit world. The Christians of the
thirteenth century believed in visions and
saw visions. Altho an age of visions is apt
to be a visionary age, this was not altogether
true of the thirteenth century. The visions
of Francis of Assisi, of Catherine the Saint,
of Peter Nolasco, and of others in this age,
had a tremendous effect on their lives and
influence. We may doubt the vision, but
we can not doubt its result in the lives of
those who profess to have seen it. Call it
religious hallucination or pious imagination
if you will, but even then it has power,
Ruskin says that "such imagination is
given us that w^e may be able to vision
forth the ministry of angels beside us and
see the chariots of fire on the mountains
that gird us round." In that age of Mariol-

33

:iBtoGtapb^ ot IRai^munt) %uU

atry and angel-worship and imitation of
saints, it was not such a vision that arrested
Lull, but a vision of Jesus Himself. The
story,/'as told in a Life* written with his
cqn'sent during his lifetime, is as follows:
-'" One evening the seneschal was sitting
on a couch, with his cithern on his knees,
composing a song in praise of a noble mar-
ried lady who had fascinated him but who
was insensible to his passion. Suddenly,
in the midst of the erotic song, he saw on
his right hand the Savior hanging on His
cross, the blood trickling from His hands
and feet and brow, look reproachfully
at him. Raymund, conscience - struck,
started up; he could sing no more; he laid
aside his cithern and, deeply moved, retired
to bed. Eight days after, he again at-
tempted to finish the song and again took

* S. Baring-Gould : " Lives of the Saints," vol. vi,, p. 489.
Maclcar : "History of Christian Missions in the Middle
Ages." pp. 355, 356.

34

tTbe IDtgjon an^ gall to Service

up the plea of an unrequited lover. But
now again, as before, the image of Divine
Love incarnate appeared — the agonized
form of the Man of Sorrows. The dying
eyes of the. Savior were fixed on him
mournfully, pleadingly :

"See from His head, His hands, His feet
Sorrow and love flow mingling down :
Did ere such love and sorrow meet.
Or thorns compose so rich a crown ? "

Lull cast his lute aside, and threw himself
on his bed, a prey to remorse. He had
seen the highest and deepest unrequited
love. But the thought that

" Love so amazing, so divine,

Demands my soul, my life, my all,"

had not yet reached him. The effect of
the vision was so transitory that he was
not ready to yield until it again repeated
itself .* y^hen Lull could not resist the

* " Tertio et quarto successivo diebus interpositis aliquibus,
Salvator, in forma semper qua primitus, apparet."— "Acta
Sanctorum, " p. 669.

35

IBlograpbg of IRa^mun^ Xull

thought that this was a special message for
himself to conquer his lower passions and
to dev<5te himself entirely to Christ's serv-
ice. He felt engraved on his heart, as it
were, the great spectacle of divine Self-
sacrifice. Henceforth he had only one
passion, to love and serve Christ." But
there arose the doubt, How can I,' defiled
with impurity, rise and enter on a holier
life? Night after night, we are told, he
lay awake, a prey to despondency and
doubt. He wept like Mary Magdalen,
remembering how much and how deeply
he had sinned. At length the thought oc-
curred : Christ is meek and full of compas-
sion; He invites all to come to Him; He
will not cast me out. With that thought
came consolation. Because he was forgiven
so much he loved the more, and concluded
that he would forsake the world and give
up all for his Savior. How he was con-
firmed in this resolve we shall see shortly.
36

Ubc IDtsion an^ Call to Service

By way of parenthesis it is necessary to
give another account of Lull's conversion
which the author of " Acta Sanctorum " re-
lates, and says he deems " improbable but
not impossible." According to this story
Lull was one day passing the window of
the house of Signora Ambrosia, the mar-
ried lady whose love he vainly sought to
gain. He caught a glimpse of her ivory
throat and bosom. On the spot he com-
posed and sang a song to her beauty. The
lady sent for him and showed him the
bosom he so much admired, eaten with
hideous cancers ! She then besought him
to lead a better life. On his return home
Christ appeared to him and said, " Ray-
mund, follow Me." - "He gave up his court
position, sold all his property, and withdrew
to the retirement of a cell on Mount Roda.
This was about the year 1 266. . -^Ayhen he
had spent nine years in retirement he
came to the conclusion that he was called

37

of God to preach the Gospel to the Mo-
hammedans^

Some b^graphers know nothing of this
nine years' retirement in a cell at Mount
Roda near Barcelona, altho all of them
agree that his conversion took place in
July, 1266. The visions and spiritual con-
flicts and experiences at Mount Roda
gained for Lull the title of " Doctor Illu-
minatus," the scholar enlightened from
heaven. And if we look at the life that
was the result of these visions, we can not
deny that, in this dark age, heaven did in-
deed enlighten Lull to know the love of
God and to do the will of God as no other
in his day and generation.

Let us go back to the story of his con-
version as told by Lull himself in that work,
*' On Divine Contemplation," which may

* See article by Rev. Edwin Wallace, of Oxford Univer-
sity, in the Encyclopedia Britannica, where Mount Roda is
wrongly spelled Randa.

38

Zhc IDiston an^ Call to Service

be put side by side with Bunyan*s " Grace
Abounding" and Augustine's "Confes-
sions" as tlie biography of a penitent soul.
After the visions he came to the conclu-
sion that he could devote his energies to
no higher work than that of proclaiming
the Message of the Cross to the Saracens.
His thoughts would naturally take this
direction. The islands of Majorca and
Minorca had only recently been in the
hands of the Saracens. His father had
wielded the sword of the king of Aragon
against these enemies of the Gospel ; why
should not the son now take up the sword
of the Spirit against them ? If the carnal
weapons of the crusading knights had
tailed to conquer Jerusalem, was it not
time to sound the bugle for a spiritual cru-
sade for the conversion of the Saracen?
Such were the thoughts that filled his
mind. But then, he says, a difficulty arose.

How could he, a layman, in an age when
39

BiOGtapb^ of IRapmunb XuU

the Church and the clergy were supreme,
enter on such a work? Thereupon it oc-
curred to him that at least a beginning
might be made by composing a volume
which should demonstrate the truth of
Christianity and convince the warriors of
the Crescent of their errors. This book,
liowever, would not be understood by them
unless it were in Arabic, and of this lan-
guage he was ignorant; other difficulties
presented themselves and almost drove
him to despair. Full of such thoughts, he
one day repaired to a neighboring church
and poured forth his whole soul to God,
beseeching Him if He did inspire these
thoughts to enable him to carry them out.*
This was in the month of July. But, al-

* "Vita Prima," p. 662. " Dominum Jesum Christum de-
vote, fleus largiter exoravit, quatenus hsec praedicta tua quae
ipse misericorditer inspiraverat cordi suo, ad affectum sibi
placitura perducere dignaretur. " Several authorities put a
period of short backsliding between his conversion and the
account of the sermon by the friar that follows in our text.
40

THE CLOISTERS OF THE CHURCH OF SAN
FRANCISCO.

Ube msion anb Call to Service

tho old desires and the old life were pass-
ing away, all things had not yet become
new. For three months his great design
was laid aside and he struggled with old
passions for the mastery. On the fourth
of October, the festival of St. Francis of
Assisi, Lull went to the Franciscan church
at Palma and heard from the lips of the
friar-preacher the tale of the "Spouse of
Poverty." He learned how this son of Pie-
tro Bernadone di Mericoni, once foremost
in deeds of war and a gay worldling, was
taken prisoner at Perugia and brought by
disease to the very gates of death; how
he saw visions of the Christ and of the
world to come; how, when he emerged
from his dungeon, he exchanged his gay
apparel for the garb of the mendicant,
visiting the sick, tending the leprous, and
preaching the Gospel; how in 12 19, before
the walls of Damietta, this missionary-
monk crossed over to the infidels and wit-

41

Blograpb^ ot IRapmun^ Xull

nessed for Christ before the Sultan, declar-
ing, " I am not sent of man, but of God,
20W thee the way of salvation."
le words of the preacher rekindled the
of love half-smothered in the heart of

Lull. He now made up his mind once and
forever. He sold all his property, which
was considerable, gave the money to the
poor, and reserved only a scapty allowance
for his wife and children^ This was the
vow of his consecration in his own words :
" To Thee, Lord God, do I now offer myself
and my wife and my children and all that I
possess ; and since I approach Thee humbly
with this gift and sacrifice, may it please
Thee to condescend to accept all what I
give and offer up now for Thee, that I and
my wife and my children may be Thy hum-
ble slaves."* Tt was a covenant of com-
plete surrender, and the repeated reference
to his wife and children shows that Ray-

* " Liber Contemplationis in Deo," xci., 27.
42

Ube Vision an^ Call to Service

mund Lull's wandering passions had found
rest at last. It was 2. family covenant, and
by this token we know that Lull had for-
ever said farewell to his former companions
and his life of sin.

He assumed the coarse garb of a mendi-
cant, made pilgrimages to various churches
in the island, and prayed for grace and as-
sistance in the work he had resolved to un-
dertake. ' The mantle of apostolic succes-
sion fell from Francis of Assisi, forty years
dead, upon the layman of Palma, now in
his thirtieth year. From the mendicant
orders of the Middle Ages, their precepts
and their example. Lull in part drew his
passionate, ascetic, and unselfish devotion.
Most of his biographers assert that he be-
came a Franciscan, but that is doubtful,
especially since some of the earliest biog-
raphers were themselves of that order and
would naturally seek glory in his memory.*

*See Noble : '* The Redemption of Africa," vol. i., p. no.
43

JBlograpb^ ot IRa^mun^ Xull

Eymeric, a Catalonian Dominican in 1334
and the inquisitor of Aragon after 1356,
expressly states that Lull was a lay mer-
chant and a heretic. In 137,1 the„sanie Ey-
meric pointed out five hundred heresies in
Lull's works, and in consequence Gregory
XL forbade some of the books*-*' The
Franciscans, Antonio Wadding and others,
afterward warmly defended Lull and his
writings, but the Jesuits have always been
hostile to his memory. Therefore the
Roman Catholic Church long hesitated
whether to condemn Lull as a heretic or to
recognize him as a martyr and a saint.
He was never canonized by any pope, but
in Spain and Majorca all good Catholics
regard him as a saintly Franciscan..- In a
letter I have received from the present
bishop of Majorca he speaks of Raymund
Lull as *' an extraordinary man with apos-
tolic virtues, and worthy of all admiration."

Frederic Perry Noble, in speaking of
44

XTbe Distort anb Call to Service

Lull's conversion, says: "His new birth,
be it noted, sprang from a passion for
Jesus. Lull's faith was not sacramental,
but personal and vital, more Catholic than
Roman."/ Even as the Catalonians first
arose f6 protest and revolution against the
tyranny of the state in the Middle Ages,
so their countryman is distinguished for
daring to act apart from the tyranny of the
Church and to inaugurate the rights of lay-
men. The inner life of Lull finds its key
in the story of his conversion. Incarnate
Love overcame carnal love, and all of the
passion and the poetry of Lull's genius
bowed in submission to the cross. The
vision of his youth explains the motto of
his old age : " He who loves not lives not ;
he who lives by the Life can not die."
The image of the suffering Savior remained
for fifty years the mainspring of his being.
Love for the personal Christ filled his heart,
molded his mind, inspired his pen, and

45

ii

Btograpb^ of IRapmun^ Xull

made his soul long for the crown of mar-
tyrdom. Long years afterward, when he
sought for a reasonable proof of that great-
est mystery of revelation and the greatest
stumbling-block for Moslems — the doctrine
of the Trinity — he once more recalled the
vision. His proof for the Trinity was the
love of God in Christ as revealed to us by
the Holy Spirit.

46

CHAPTER IV

PREPARATION FOR THE CON-
FLICT

(A.D. 1267-1274)

•' Sive ergo Mahometicus error haeretico nomine deturpetur;
cive gentili aut pagano infametur ; agendum contra eum est,
scribendum est." — Petrus Venerabilis, f 1157.

" Aggredior vos, non ut nostri saepe faciunt, armis, sed
verbis, non vi sed ratione, non odio sed amore." — Ibid.

By his bold decision to attack Islam with
the weapons of Christian philosophy, and
in his lifelong conflict with this gigantic
heresy, Lull proved himself the Athanasius
of the thirteenth century.,/The Moham-
medan missionaiy problem at the dawn of
the twentieth century is not greater than
it was then. True, Islam was not so ex-
tensive, but it was equally aggressive, and,

47

MoQva^hV of IRai^munb XuU

if possible, more arrogant. The Moham-
medan world was more of a unit, and from
Bagdad to Morocco Moslems felt that the
Crusades had been a defeat for Christen-
dom. One-half of Spain was under Mos-
lem rule. In all Northern Africa Saracen
power was in the ascendant. Many con-
versions to Islam took place in Georgia,
and thousands of the Christian Copts in
Egypt were saying farewell to the religion
of their fathers and embracing the faith of
the Mameluke conquerors. It was just
at this time that Islam began to spread
among the Mongols. In India, Moslem
preachers were extending the faith in
Ajmir and the Punjab. The Malay
archipelago first heard of Mohammed
about the time when Lull was born.* Bey-
bars I., the first and greatest of the Mame-
luke Sultans, sat on the throne of Egypt.

* Arnold: "Preaching of Islam," synchronological table,
p. 389, 1896.

48

IPreparatton for tbe Conflict

A man of grand achievements, unceasing
activity, and stern orthodoxy, he used every
endeavor to extend and strengthen the
reHgion of the state * Islam had poHtical
power and prestige. She was mistress of
philosophy and science. In the beginning
of the thirteenth century the scientific
works of Aristotle were translated from
the Arabic into Latin. Roger Bacon and
Albertus Magnus were so learned that the
clergy accused them of being in league
with the Saracens !

Such was the Mohammedan world which
K 'Lull dared to defy, and planned to attack
with the new weapons of love and learning
instead of the Crusaders' weapons of fa-
naticism and the sword. The Christian
world did not love Moslems in the thir-
teenth century, nor did they understand
their religion. Marco Polo, a contempo-

f Muir : " The Mameluke Dynasty of Egypt," p. 31, Lon-
don, 1896.

49

JSiOGrapb^ ot IRai^munb Xull

rary of Lull, wrote: "Marvel not that the
Saracens hate the Christians; for the ac-
cursed law which Mohammed gave them
commands them to do all the mischief
in their power to all other descriptions
of people, and especially to Christians;
to strip such of their goods and do them
all manner of evil. In such fashion the
Saracens act throughout the w^orld." *

Dante voices the common opinion of this
age when he puts Mohammed in the deep-
est hell of his Inferno and describes his fate
in such dreadful language as offends polite
ears. But even worse things were said of
the Arabian prophet in prose by other of
Lull's contemporaries. Gross ignorance
and great hatred were joined in nearly all
who made any attempt to describe Moham-
medanism.

* ** Marco Polo's Travels," Colonel Yule's edition, vol. i.,
p. 69.

f ** Hell," canto xxviii., 20-39, ^^ Dante's " Vision," Gary's
edition.

50

preparation tor the Contact

Alanus de Insulis (ii 14-1200) was one of
the first to write a book on Islam in Latin,
and the title shows his ignorance : '' Co7i-
tra paganos seu Mahometauos!' He class-
es Moslems with Jews and Waldenses!
Western Europe, according to Keller, was
ignorant even of the century in which
Mohammed was born ; and Hildebert, the
archbishop of Tours, wrote a poem on
Mohammed in which he is represented as
an apostate from the Christian Church!
Petrus Venerabilis, whose pregnant words
stand at the head of this chapter, was the
first to translate the Koran and to study
Islam with sympathy and scholarship. He
made a plea for translating portions of the
Scripture into the language of the Sara-
cens, and affirmed that the Koran itself
had weapons with which to attack the cita-
del of Islam. But, alas! he added the plea
of the scholar at his books : '' I myself have

no time to enter into the conflict." He
51

Biograpb^ of IRa^munb XuU

first distinguished the true and the false
in the teaching of Mohammed, and with
keen judgment pointed out the pagan and
Christian elements in Islam.* Petrus
Venerabilis took up the pen of controversy
and approached the Moslem, as he says,
'' Not with arms but with words, not by
force but by reason, not in hatred but in
love " ; and in so far he was the first to
breathe the true missionary spirit toward
the Saracens. But he did not go out to
them. It was reserved for the Spanish
knight to take up the challenge and go out
single-handed against the Saracens, " not
by force but by reason, not in hatred but
in love." It was Raymund Lull who
wrote: "/ see many knights going to the
Holy Land beyond tlie seas and thinking
that they can acquire it by force of arms ;
but in the end all are destroyed before they

* A. Keller's " Geisteskampf des Christentums gegen den
Islam bis zur Zeit der KreuzzUge," pp. 41, 43, Leipsic, 1896.
52

preparation for tbe Conflict

attain that which they think to have.
Wherice it seems to me that the conquest of
the Holy Land ought not to be attempted
except in the way i^i which Thou and Thine
apostles acquired it, namely, by love and
prayers, and the pouring out of tears and
of bloody

Lull was ready to pour out this sacrifice
on the altar. The vision remained with
him, and his love to God demanded exer-
cise in showing forth that love to men.

He was not in doubt that God had chosen
him to preach to the Saracens and win
them to Christ. He only hesitated as to
the best method to pursue. All the past
history of his native land and the struggle
yet going on in Spain emphasized for him
the greatness of the task before him.

The knight of Christ felt that he could
not venture into the arena unless he had
good armor. The son of the soldier who

had fought the Moors on many a bloody

S2>

Biograpbp of IRa^munb XuU

battle-field felt that the Saracens were
worthy foemen. The educated seneschal
knew that the Arabian schools of Cordova
were the center of European learning", and
that it was not so easy to convince a Sara-
cen as a barbarian of Northern Europe.

At one time, we read, Lull thought of
repairing to Paris, and there by close and
diligent scientific study to train himself for
controversy with Moslems. At Paris in
the thirteenth century was the most famous
university of Christendom. And under St.
Louis, Robert de Sorbon, a common priest,
founded in 1253 an unpretending theo-
logical college which afterward became
the celebrated faculty of the Sorbonne
with authority well nigh as great as that of
Rome.

But the advice of his kinsman, the Do-
minican Raymun^ de Pennaforte, dis-
suaded him, and, he decided to remain at

Majorca and pursue his studies and prepa-
54

IPreparatton for tbe Contltct

ration privately. First he laid plans for a
thorough mastery of the Arabic language.
To secure a teacher was not an easy mat-
ter, as Majorca had years ago passed from
Saracen into Christian hands, and as no
earnest Moslem would teach the Koran
language to one whose professed purpose
was to assail Islam with the weapons of
philosophy.

He therefore decided to purchase a Sara-
cen slave, and with this teacher his biog-
raphers tell us that Lull was occupied in
Arabic study for a period of more than
nine years. Could anything prove more
clearly that Lull was the greatest as well as
the first missionary to Moslems ?

After this long, and we may believe suc-
cessful, apprenticeship with the Saracen
slave, a tragic incident interrupted his
studies. Lull had learned the language of
the Moslem, but the Moslem slave had not

yet learned the love of Christ; nor had his
55

:l6tootapb^ ot IRa^mun^ %uU

pupil. In the midst of their studies, on
one occasion the Saracen blasphemed
Christ. How, we are not told ; but those
who work among Moslems know what
cruel, vulgar words can come from Moslem
lips against the Son of God. When Lull
heard the blasphemy, he struck his slave
violently on the face in his strong indigna-
tion. The Moslem, stung to the quick,
drew a weapon, attempted Lull's life, and
wounded him severely. He was seized and
imprisoned. Perhaps fearing the death-
penalty for attempted murder, the Saracen
slave committed suicide. It was a sad be-
ginning for Lull in his work of preparation.
Patience had not yet had its perfect work.
Lull felt more than ever before, " He that
loves not lives not." The vision of the
thorn-crowned Head came back to him;
he could not forget his covenant.

Altho he retired for eight days to a

mountain to engage in prayer and medita-
56

preparation tor tbe Conflict

tion, he did not falter, but persevered in
his resolution. Even as in the case of
Henry Martyn with his moonshee, Sabat,
who made life a burden to him, so Lull's
experience with his Saracen slave was a
school of faith and patience.

Besides his Arabic studies, Lull spent
these nine years in spiritual meditation, in
what he calls contemplating God.

' ' The awakened gaze
Turned wholly from the earth, on things of heaven
He dwelt both day and night. The thought of God
Filled him with infinite joy ; his craving soul
Dwelt on Him as a feast ; as did the soul
Of rapt Francesco in his holy cell
In blest Assisi ; and he knew the pain,
The deep despondence of the saint, the doubt,
The consciousness of dark offense, the joy
Of full assurance last, when heaven itself
Stands open to the ecstasy of faith."

While thus employed the idea occurred
to him of composing a work which should
contain a strict and formal demonstration

of all the Christian doctrines, of such co-

57

Bto^rapbi? of 1Ral?mun^ XuU

gency that the Moslems could not fail to
acknowledge its logic and in consequence
embrace the truth. Perhaps the idea was
suggested to him by Raymund de Penna-
forte, for he it was who, a few years previ-
ous, had persuaded Thomas Aquinas to
compose his work in four volumes, " On
the Catholic Faith, or Summary against
the Gentiles."*

In Lull's introduction to his " Necessaria
Demonstratio Articulorum Fidei" he re-
fers to the time when the idea of a contro-
versial book for Moslems first took posses-
sion of him, and asks " the clergy and the
wise men of the laity to examine his argu-
ments against the Saracens in commending
the Christian faith." He pleads earnestly
that any weak points in his attempt to con-
vince the Moslem be pointed out to him
before the book is sent on its errand.

* Maclear : " History of Missions," p. 358, where authori-
ties are cited.

58

Ipreparatton tor tbe Conflict

With such power did this one idea take
possession of his mind that at last he re-
garded it in the Hght of a divine revelation,
and, having traced the outline of such a
work, he called it the **Ars Major sive
Generalis." This universal system of logic
and philosophy was to be the weapon of
God against all error, and more especially
against the errors of Islam.
^^-' Lull was now in his forty-first year. All
his intellectual powers were matured/ He
retired to the spot near Palma where the
idea had first burst upon him, and remained
there for four months, writing the book
and praying for divine blessing on its argu-
ments. According to one biographer,* it
was at this time that Lull held interviews
with a certain mysterious shepherd, " quem
ipse nunquam viderat alias, neque de ipso
audiverat quenquam loqui." Is it possible
that this refers only to the Great Shepherd

* " Vita Prima," in " Acta Sanctorum," 663.
59

Bloatapbi? ot 1Rapmun^ XuU

and to Lull's spiritual experiences, far away
from his friends and family, in some lonely
spot near Palma?

The " Ars Major" was finally completed
in the year 1275. Lull had an interview
with the king of Majorca, and under his
patronage the first book of his new
" Method " was published. Lull also be-
gan to lecture upon it in public. This re-
markable treatise, while in one sense in-
tended for the special work of convincing
Moslems, was to include " a universal art
of acquisition, demonstration, confutation,"
and was meant " to cover the whole field of
knowledge and to supersede the inadequate
methods of previous schoolmen." For the
method of Lull's philosophy we will wait
until we reach the chapter specially de-
voted to an account of his teaching and his
books. A few words, however, regarding
the purpose of the Lullian method are in

place.

60

.U'?no ccfccj qT^' oeiw <^v<L& /;v=^(W MvCoc^

FACSIMILE OF PAGE FROM LULL S LATIN WORKS.

preparation tot tbe Conflict

In the age of scholasticism, when all
sorts of puerile questions were seriously
debated in the schools, and philosophy was
anything but practical, it was Lull who
proposed to use the great weapon of this
age, dialectics, in the service of the Gospel
and for the practical end of converting the
Saracens. Let us admit that he was a
scholastic, but he was also a missionary.
His scholastic philosophy is ennobled by
its iiery zeal for the propagation of the
Gospel, and by the love for Christ which
purifies all its dross in the flame of passion
for souls.

We may smile at Lull's dialectic, and his
" circles and tables for finding out the dif-
ferent ways in which categories apply to
things " ; but no one can help admiring
the spirit that inspired the method. '' In
his assertion of the place of reason in re-
ligion, in his demand that a rational Chris-
tianity should be presented to heathendom,
6i

•-P>.

Lull goes far beyond the ideas and the as-
pirations of the century in which he lived." *
In judging the character of Lull's method
and his long period of preparation, one
i thing must not be forgotten. The strength
I of Islam in the age of scholasticism was its
|: philosophy. Having thoroughly entered
"' into the spirit of Arabian philosophical
writings and seen its errors, there was noth-
ing left for a man of Lull's intellect but to
I meet these Saracen philosophers on their
'■ own ground. Avicenna, Algazel, and
Averroes sat on the throne of Moslem
learning and ruled Moslem thought. Lull's
object was to undermine their influence
and so reach the Moslem heart with the
\ message of salvation. For such a conflict
and in such an age his weapons were well
chosen.

**' Encyclopedia Britannica," vol. xv., p. 64.

6»

CHAPTER V

AT MONTPELLIER, PARIS, AND
ROME

(A.D. 1275-1298)

"I have but one passion and it is He — He only." —
Zinzendorf.

' ' In his assertion of the function of reason in religion and
his demand that a rational Christianity be placed before Islam,
this Don Quixote of his times belongs to our day." — Frederic
Perry Noble.

It is difficult to follow the story of Lull's
life in exact chronological order because
the sources at our disposal do not always
agree in their dates. However, by group-
ing the events of his life, order comes out
of confusion. Lull's lifework was three-
fold : he devised a philosophical or educa-
tional system for persuading non-Christians

of the truth of Christianity ; he established
63

Blograpb^ of IRa^mun^ Xull

missionary colleges; and he himself went

and preached to the Moslems, sealing his

witness with martyrdoin/^^ The story of his

life is best told and best remembered if we

follow this clue to its many years of loving

service. Lull himself, when he was about

sixty years old, reviews his life in these

words : " I had a wife and children ; I was

tolerably rich; I led a secular life. All

these things I cheerfully resigned for the

sake of promoting the common good and

diffusing abroad the holy faith. I learned

Arabic. I have several times gone abroad

to preach the Gospel to the Saracens. I

have for the sake of the faith been cast into

prison and scourged. I have labored forty -

five years to gain oi^er the shepherds of the

church and the princes of Europe to the

commo7t good of Christendom, Now I am

old and poor, but still I am intent on the

same object. I will persevere in it till

death, if the Lord permits it."
64

m /SOontpelllet, iParis, anb IRome

The sentence italicized is the subject
of this chapter: the story of Lull's effort
to found missionary schools and to per-
suade popes and princes that the true Cru-
sade was to be with the pen and not with
the sword. It was a grand idea, and it
was startlingly novel in the age of Lull. It
was an idea that, next to his favorite scheme
of philosophy, possessed his whole soul.
Both ideas were thoroughly missionary and
they interacted the one on the other.

No sooner had Lull completed his *' Ars
Major," and lectured on it in public, than
he set to work to persuade the king, James
II., who had heard of his zeal, to found and
endow a monastery in Majorca where
Franciscan monks should be instructed in
the Arabic language and trained to be-
come able disputants among the Moslems.
The king welcomed the idea, and in the
year 1276 such a monastery was opened

and thirteen monks began to study Lull's
65

Blograpbi^ of IRapmunb Xull

method and imbibe Lull's spirit. He
aimed not at a mere school of theology or
philosophy: his ideal training for the for-
eign field was ahead of many theological
colleges of our century. It included in its
curriculum the geography of _missions and
the language of the Saracens ! " Knowl-
edge of the regions of the world," he wrote,
"is strongly necessary for the republic of
believers and the conversion of unbelievers,
and for withstanding infidels and Anti-
christ. The man unacquainted with geog-
raphy is not only ignorant where he walks,
but whither he leads. Whether he at-
tempts the conversion of infidels or works
for other interests of the Church, it is indis-
pensable that he know the religions and
the environments of all nations." This is
high-water mark for the dark ages! The
pioneer for Africa, six centuries before
Livingstone, felt what the latter expressed

more concisely but not more forcibly:
66

Ht /ifbontpeUier, pads, an^ IRome

" The end of the geographical feat is the
beginning of the missionary enterprise."

Authorities disagree whether this mis-
sionary training-school of Lull was opened
under the patronage of the king, at Palma,
or at Montpellier. From the fact that in
1297 Lull received letters at Montpellier
from the general of the Franciscans recom-
mending him to the superiors of all Fran-
ciscan houses, it seems that he must have
formed connections with the brotherhood
there at an early period.

Montpellier, now a town of considerable
importance in the south of France near
the Gulf of Lyons, dates its prosperity from
the beginning of the twelfth century. In
1204 it became a dependency of the house
of Aragon through marriage, and remained
so until 1350. Several Church councils
were held there during the thirteenth cen-
tury, and in 1292 Pope Nicholas IV., prob-
ably at the suggestion of Lull, founded a
67

Btoatapb^ of IRapmunO XuU

university at Montpellier. Its medical
school was famous in the Middle Ages, and
had in its faculty learned Jews who w^ere
educated in the Moorish schools of Spain.
At Montpellier Lull spent three or four
years in study and in teaching. Here,
most probably, he wrote his medical works,
and some of his books appealing for help
to open other missionary schools. In one
place he thus pleads with words of fire for
consecration to this cause : " I find scarcely
any one, O Lord, who out of love to Thee
is ready to suffer martyrdom as Thou hast
suffered for us. It appears to me agree-
able to reason, if an ordinance to that effect
could be obtained, that the monks should
learn various languages that they might be
able to go out and surrender their lives in
love to Thee. . . . O Lord of glory, if that
blessed day should ever be in which I
might see Thy holy monks so influenced

by zeal to glorify Thee as to go to foreign
68

Ht /[Dontpellter, parts, anb IRome

lands in order to testify of Thy holy min-
istry, of Thy blessed incarnation, and of
Thy bitter sufferings, that would be a
glorious day, a day in which that glow of
devotion would return with which the holy
apostles met death for their Lord Jesus
Christ."* J

Lull longed with all his soul for a new
Pentecost and for world-wide missions.
Montpellier was too small to be his parish,
altho he was but a layman. His ambition
was, in his own words, " to gain over the
shepherds of the Church and the princes of
Europe " to become missionary enthusiasts
like himself. Where should he place his
fulcrum to exert leverage to this end save
at the very center of Christendom ? Popes
had inaugurated and promoted the crusades
of blood; they held the keys of spiritual
and temporal power; their command in
the Middle Ages was as a voice from

" " Liber Contemplationis in Deo," ex., 28. Tom. ix., 246.

69

Bioorapbp of 1Ral^mun^ Xull

heaven ; their favor was the dew of bless-
ing. Moreover, Lull's success with the
king of Aragon led him to hope that the
chief shepherd of Christendom might
evince a similar interest in his plans.

He therefore undertook a journey to
Rome in 1286, hoping to obtain from Ho-
norius IV. the approbation of his treatise
and aid in founding missionary schools in
various parts of Europe. Honorius was
distinguished during his brief pontificate
for zeal and love of learning. He cleared
the Papal States of bands of robbers, and
attempted, in favor of learning, to found
a school of Oriental languages at Paris.
Had he lived it is possible that Lull would
have succeeded in his quest. Honorius
died April 3, 1287.

Raymund Lull came to Rome, but found

the papal chair vacant and all men busy

with one thing, the election of a successor.

He waited for calmer times, but impedi-
70

Ht /iDontpellier, Paris, anb IRome

ments were always thrown in his way. His
plans met with some ridicule and with little
encouragement. The cardinals cared for
their own ambitions more than for the con-
version of the world.

Nicholas IV. succeeded to the papal
throne, and his character was such that
we do not wonder that Lull gave up the
idea of persuading him to become a mis-
sionary. He was a man without faith ; and
his monstrous disregard of treaties and
oaths in the controversy with the king of
Aragon, Alphonso, struck at the root of all
honor.* He believed in fighting the Sara-
cens with the sword only, and sought ac-
tively but vainly to organize another Cru-
sade. Not until ten years after did Lull
again venture to appeal to a pope.

Disappointed at Rome, Lull repaired to
Paris, and there lectured in the university
on his "Ars GeneraHs," composing other

* Milman : " History of Latin Christianity," vi., 175.
71

BtOGtapb^ ot 1Ra^mun^ XuU

works on various sciences, but most of all
preparing his works of controversy and
seeking to propagate his ideas of world-
conquest. In one of his books he prays
fervently that ''monks of holy lives and
great wisdo^n should form i7tstitutions in
order to learn various languages and to be
able to preach to unbelievers y The times
were not ripe.

At length, tired of seeking aid for his
plans in which no one took interest, he
determined to test the power of example.
Altho in his fifty-sixth year, he determined
to set out alone and single-handed and
preach Christ in North Africa. Of this
first missionary voyage our next chapter
contains an account.

On his return from Tunis, 1292, Lull
found his way to Naples. Here a new in-
fluence was brought to bear on his char-
acter. He made the acquaintance of the

alchemist and pious nobleman, Arnaud

72

Ht /iDontpellier, parts, an^ IRome

de Villeneuve. Whether Lull actually ac-
quired skill in transmuting metals and
wrote some of the many works on alchemy
that are attributed to him, will perhaps
never be decided. I rather think this part
of the story is medieval legend. \But surely
a man of Lull's affections imbibed a great
deal of that spirit which brought down on
Arnold of Villeneuve the censure of the
Church for holding that "medicine and
charity were more pleasing to God than
religious services." Arnold taught that the
monks had corrupted the doctrine of Christ,
and that saying masses is useless; and
that the papacy is a work of man. His
writings were condemned by the Inquisi-
tion, as were also the works of Lull. Per-
haps these brothers in heresy were really
Protestants at heart, and their friendship
was like that of the friends of God.

For the next few years the scene of

Lull's labors changed continually. He first
73

went back to Paris, resumed his teaching
there, and wrote his '' Tabula Generahs "
and "Ars Expositiva." In 1298 he suc-
ceeded in estabHshing at Paris, under the
protection of King Louis PhiHppe le Bel, a
college where his method was taught. But
all France was in a ferment at this time
because of the war against the Knights-
Templars and the struggle with Pope Boni-
face VI I L There was little leisure to
study philosophy and no inclination to be-
come propagandists among the Saracens.

Lull's thoughts again turned to Rome.
But, alas ! Rome in the thirteenth century
was the last place of all Europe in which
to find the spirit of self-sacrifice or the spirit
of Christian missions. About the year
1274 the cessation of Church miracles was
urged by an upholder of the crusade spirit
as compelling the Church to resort to arms.
Pope Clement IV. (1265-68) advised fight-
ing Islam by force of arms. As a rule, the

74

Ht /IDontpellier, parts, ant) IRome

popes clung to the crusade idea as the ideal
of missions.

Lull visited Rome the second time be-
tween 1294 and 1296. He had heard of
the elevation of Celestine V. to the papal
chair, and with some reason hoped that this
Pope would favor his cause. Celestine was
a man of austerity, the founder of an order
of friars, and zealous for the faith. On the
fifteenth of July, 1294, he was elected, but,
compelled by the machinations of his suc-
cessor, resigned his office on December
13 of the same year. He was cruelly im-
prisoned by the new Pope, Boniface VI H.,
and died two years later. Boniface was
bold, avaricious, and domineering. His
ambitions centered in himself. He carried
his schemes for self-aggrandizement to the
verge of frenzy, and afterward became in-
sane. Lull found neither sympathy nor
assistance in this quarter.

From 1299 to 1306, when he made his
75

JStograpb^ ot IRai^mun^ XuU

second great journey to North Africa, Lull
preached and taught in various places, as
we shall see later.

In 1 3 10 the veteran hero, now seventy-
five years old, attempted once more to in-
fluence the heart of Christendom and to
persuade the pope to make the Church
true to its great mission.

Full of his old ardor, since he himself
was unable to attempt the great plans of
spiritual conquest that consumed his very
heart, he conceived the idea of founding
an order of spiritual knights who should be
ready to preach to the Saracens and so
recover the tomb of Christ by a crusade of
love.* Pious noblemen and ladies of rank
at Genoa offered to contribute for this ob-
ject the sum of thirty thousand guilders.
Much encouraged by this proof of interest,

* Not, as wrongly stated in some articles about Lull, a pro-
posal to use force of arms. Cf. Noble, p. ii6, and Maclear,
p. 366, with footnote in latter from " Liber Contemplationis
in Deo," cxii., 11.

76

Bt /iDontpellier, ©arts, anb IRome

Lull set out for Avignon to lay his scheme
before the pope, Clement V. He was
the first pope who fixed his residence
at Avignon, thus beginning the so-called
" Babylonian Captivity " of the papacy.
Contemporaneous writers accuse him of
licentiousness, nepotism, simony, and av-
arice. It is no wonder that, with such a
man holding the keys of authority, Lull
again knocked at the door of ''the vicar
of Christ " all in vain.

Once more Lull returned to Paris, and,
strong in mind altho feeble in frame, at-
tacked the Arabian philosophy of Averroes
and wrote in defense of the faith and the
doctrines of revelation.* At Paris he
heard that a general conference was to be

* See the bibliography and consult Kenan's " Averrhoes et
I'Averrhoisme " for particulars of his method and success.
The Averroists from the thirteenth century onward opposed
reason to faith. Lull's great task was to show that they were
not irreconcilable, but mutually related and in harmony. It
was, in fact, the battle of faith against agnosticism.
77

Blograpb^ of 1Ra^mun^ XuU

summoned at Vienne, three hundred miles
away in the south of France, on October
i6, 131 1. A general council might favor
what popes had scarcely deigned to notice.
So he retraced the long journey he had
just taken. Nearly three hundred prelates
were present at the council. The combat
of heresies, the abrogation of the order of
Templars, proposals for new crusades, and
discussions as to the legitimacy of Boniface
VIII. occupied the most attention. Never-
theless the council gave heed to at least
one of Lull's proposals, and passed a de-
cree that professorships of the Oriental lan-
guages should be endowed in the universi-
ties of Paris, Salamanca, and Oxford, and
in all cities where the papal court resided.

Thus, at last, he had lived to see one
portion of his lifelong pleadings brought
to fruition. Who is able to follow out the
result for missions of these first Oriental

language chairs in European universities

78

Ht /iDontpelltev, pads, anb IRome

even as far as saintly Martyn and Ion Keith
Falconer, Arabic professor at Cambridge?
For this great idea of missionary prepara-
tion in the schools Lull fought single-
handed from early manhood to old age,
until he stood on the threshold of success.
He anticipated Loyola, Zinzendorf, and
Duff in linking schools to missions; and
his fire of passion for this object equaled,
if not surpassed their zeal.

79

CHAPTER VI

HIS FIRST MISSIONARY JOURNEY
TO TUNIS

(A.D. 1291-1292)

' ' In that bright sunny land
Across the tideless sea, where long ago
Proud Carthage reared its walls, beauteous and fair,
And large Phenician galleys laden deep
With richest stores, sailed bravely to and fro—
Where Gospel light in measure not unmixed
With superstitions vain, burned for a time,
And spread her peaceful conquests far and wide,
And gave her martyrs to the scorching fire —
There dwells to-day a darkness to be felt ;
Each ray of that once rising, growing light
Faded and gone." — Anon.

When Raymund Lull met with disap-
pointment on his first visit to Rome, he re-
turned for a short time to Paris, as we have
seen, and then determined to set out as a

missionary indeed to propagate the faith
80

if irst /BMssionar^ Journei? to Uxxnis

among the Moslems of Africa. Lull was
at this time fifty-six years old, and travel in
those days was full of hardship by land and
by sea. The very year in which Lull set
out, news reached Europe of the fall of
Acre and the end of Christian power in
Palestine. AJl Northern Africa was in the
hands of the Saracens, and they were at
once elated at the capture of Acre and
driven to the height of fanaticism by the
persecution of the Moors in Spain. It was
a bold step that Lull undertook. But he
counted not his life dear in the project,
and was ready, so he thought, to venture
all on the issue. He expected to win by
love and persuasion; at least, in his own
words, he would " experiment whether he
himself could not persuade some of them
by conference with their wise men and by
manifesting to them, according to the
divinely given Method, the Incarnation
of the Son of God and the three Persons

8i

Btootapbi^ of IRa^mimD Xull

of the Blessed Trinity in the Divine Unity
of Essence." * Lull proposed a parliament
of religions, and desired to meet the bald
monotheism of Islam face to face with the
revelation of the Father, the Son, and the
Holy Spirit.

Lull left Paris for Genoa, which was then
the rival of Venice and contended with
her for the supremacy of the Mediter-
ranean. In the thirteenth century Genoa
was at the height of its prosperity, and the
superb palaces of that date still witness to
the genius of her artists and the wealth of
her merchant princes.

At Genoa the story of Lull's life was not
unknown. Men had heard with wonder of
the miraculous conversion of the gay and
dissolute seneschal; and now it was whis-
pered that he had devised a new and cer-
tain method for converting the *' infidel"
and was setting out all alone for the shores

* " Vita Prima," in " Acta Sanctorum, " p. 633.
82

fivst /flMsstonari^ Sournep to Uunis

of Africa. The expectations of -the people
were raised to a high pitch. .; A vessel was
found ready to sail for A-frica and Lull's
passage was engaged. The ship was lying
in the harbor; the missionary's books,
even, had been conveyed on board. All ^
was ready for the voyage and the venture;/
But at this juncture a change came over
him. Lull says that he was " overwhelmed
with terror at the thought of what might
befall him in the country whither he was
going. The idea of enduring torture or
lifelong imprisonment presented itself with
such force that he could not control his
emotions." * Such a strong reaction after
his act of faith in leaving Paris must not
surprise us. Similar experiences are not
rare in the lives of missionaries. Henry
Martyn wrote in his journal as the shores
of Cornwall were disappearing: "Would I
go back? Oh, no. But how can I be sup-

* " Vita Prima," in " Acta Sanctorum," p. 664.

83

■O

JSlOGtapbp of IRapmunb Xull

ported? My faith fails. I find, by experi-
ence, I am as weak as water. O my dear
friends in England, when we spoke with
exaltation of the missions to the heathen,
what an imperfect idea did we form of the
sufferings by which it must be accom-
plished ! " Lull had to face a darker and
more uncertain future than did Martyn.
His faith failed. His books were taken
back on shore and the ship sailed without
him.

However, no sooner did he receive ti-
dings of the vessel's departure than he was
seized with bitter remorse. His passionate
love for Christ could not bear the thought
that he had proved a traitor to the cause for
which God had specially fitted and called
him. He felt that he had given opportu-
nity for those who scoff at Christ's religion
to mock Him and His great mission. So
keen was his sorrow that he was thrown

into a violent fever. While yet suffering
84

fivBt /IDi50lonarp Journey to XTunis

from weakness of body and prostration of
mind, he heard that another ship was ready
in the harbor and loaded to sail for the
port of Tunis. Weak tho he was, he
begged his friends to put his books on
board and asked them to permit him to at-
tempt the voyage. He was taken to the
ship, but his friends, convinced that he could
not outlive the voyage, insisted on his being
again landed. Lull returned to his bed,
but did not find rest or recuperation. His
old passion consumed him; he felt the
contrition of Jonah and cried with Paul,
''Wo is me if I preach not." Another
ship offering fit opportunity, he determined
at all risks to be put on board.

It is heroic reading to follow Lull in his
autobiography as he tells how " from this
moment he was a new man." The vessel
had hardly lost sight of land before all fever
left him ; his conscience no more rebuked

him for cowardice, peace of mind returned,

85

ffiioorapb^ of 1Ral^mun^ Xull

and he seemed to have regained perfect
health. .-^Lull reached Tunis at the end of
the year 1291 or early in 1292.*

Why did the philosophic missionary
choose Tunis as his first point of attack on
the citadel of Islam? The answer is not
far to seek.

Tunis, the present capital of the country
of the same name, was founded by the
Carthaginians, but first rose to importance
under the Arab conquerors of North Africa,
who gave it its present name ; this comes
from an Arabic root which signifies "to
enjoy oneself." f Tunis was the usual
port for those going from Kairwan (that
Mecca of all North Africa) to Spain. In
1236, when the Hafsites displaced the Al-
mohade dynasty, Abu Zakariyah made it
his capital. When the fall of Bagdad left

* " Vita Prima," in "Acta Sanctorum," p. 664. Neander's
Memorials," p. 527, and Maclear, p. 361.
\ Al Muktataf, February number, 1901, p. 79.
86

fftrst /llMsstonar^ Journei^ to Hunts

Islam without a titular head (1258) the
Hafsites assumed the title of Prince of
the Faithful and extended their rule from
Tlem9en to Tripoli. The dignity of the
Tunisian rulers was acknowledged even in
Cairo and Mecca, and so strong were they
in their government that, unaided, they
held their own against repeated Prankish
invasions. The Seventh Crusade ended
disastrously before Tunis. Tunis was in
fact the western center of the Moslem
world in the thirteenth century. Where
St. Louis failed as a king with his great
army, Raymund Lull ventured on his
spiritual crusade single-handed.

Tunis is on an isthmus between two salt
lakes and is connected with the port of
Goletta by an ancient canal. Two build-
ings still remain from the days of Lull : the
mosque of Abu Zakariyah in the citadel,
and the great Mosque of the Olive Tree

in the center of the town. The ruins of
»7

ffiiootapb^ of 1Ra^mun5 Xull

Carthage, famous center of early Latin
Christianity, He a few miles north of Go-
letta. Even now Tunis has a population
of more than 125,000; it was much larger
at the period of which we write.

Lull must have arrived at Goletta and
thence proceeded to Tunis. /His first step
was to invite the Moslem ulenta or literati
to a conference, just as did Ziegenbalg in
South India and John Wilson at Bombay.
He announced that he had studied the
arguments on both sides of the question
and was willing to submit the evidences
for Christianity and for Islam to a fair
comparison. He even promised that, if he
was convinced, he would embrace Islanvc-^*'
The Moslem leaders willingly responded to
the challenge, and coming in great numbers
to the conference set forth with much show
of learning the miracle of the Koran and
the doctrine of God's unity. After long,
tho fruitless discussion. Lull advanced the

88

fixBt /iDtssionar^ Journey to Zwnie

following propositions,* which are well cal-
culated to strike the two weak points of
Mohammedan monotheism: /ac^ of love m
the being of Allah, and lack of harmony in
His attributes, " Every wise man must
acknowledge that to be the true religion,
which ascribed the greatest perfection to
the Supreme Being, and not only conveyed
the worthiest conception of all His at-
tributes. His goodness, power, wisdom, and
glory, but demonstrated the harmony and
equality existing between them. Now their
religion was defective in acknowledging
only two active principles in the Deity,
His will and His wisdom, while it left His
goodness and greatness inoperative as tho
they were indolent qualities and not called
forth into active exercise. But the Chris-
tian faith could not be charged with this

*See them in full in "Vita Prima," p. 665, and " Liber
Contemplationis in Deo," liv., 25-28, etc. Maclear gives the
summary as quoted above, pp. 362, 363.

89

IBto^rapb^ of IRai^munb XuU

defect. In its doctrine of the Trinity it
conveys the highest conception of the
Deity, as the Father, the Son, and the
Holy Spirit in one simple essence and na-
ture. In the Incarnation of the Son it
evinces the harmony that exists between
God's goodness and His greatness; and in
the person of Christ displays the true union
of the Creator and the creature ; while in
His Passion which He underwent out of
His great love for man, it sets forth the
divine harmony of infinite goodness and
condescension, even the condescension of
Him who for us men, and our salvation,
and restitution to our primeval state of
perfection, underwent those sufferings and
lived and died for man."

This style of argument, whatever else
may be thought of it, is orthodox and
evangelical to the core. It surprises one
continually to see how little medieval theol-
ogy and how very few Romish ideas there
90

fivet /iPlggtonar^ 5ourne^ to ZxxniB

are in Lull's writings. The office of the
cross is met everywhere in Lull's argu-
ment with Moslems. He never built a
rickety bridge out of planks of compro-
mise. His early Parliament of Religions
was not built on the Chicago platform.
The result proved it when persecution fol-
lowed. .There were some who accepted
the truth * and others who turned fanatics.
One Imam pointed out to the Sultan the
danger likely to beset the law of Moham-
med if such a zealous teacher were allowed
freely to expose the errors of Islam, and
suggested that Lull be imprisoned and put
to death. He was cast into a dungeon,
and was only saved from a worse fate by
the intercession of a less prejudiced leader.
This man praised his intellectual ability
and reminded the ruler that a Moslem who

* ' ' Disposuerat viros famosse reputationis et alios quam-
plurimos ad baptismum quos toto animo affectabat deducere
ad perfectum lumen fidei orthodoxae." — " Vita S. Lu//i."

91

Btograpb^ of IRa^mitnb Xull

imitated the self-devotion of the prisoner
in preaching Islam would be highly hon-
ored. The spectacle of a learned and aged
Christian philosopher freely disputing the,
truth of the Koran in the midst of Tunis
was indeed a striking example of moral
courage in the dark ages. ''This," says
Dr. Smith, ''was no careless Crusader
cheered by martial glory or worldly pleas-
ure. His was not even such a task as that
which had called forth all the courage of
the men who first won over Goth and
Frank, Saxon and Slav* ' Raymund Lull
preached Christ to a people with whom
apostasy is death and who had made Chris-
tendom feel their prowess for centuries."
Even his enemies were amazed at such
boldness of devotion.

y The death-sentence was changed to ban-
ishment from the country. Well might
Lull rejoice that escape w^s possible, since

the death-penalty on Christians was often
92

ffirst /iDissionar^ journey to Uunis

applied with barbarous cruelty.* Yet Lull
was not ready to submit even to the sen-
tence of banishment, and so leave his little
group of converts to themselves without
instl^uction or leadership.
y^The ship which had conveyed him to
Tunis was on the point of returning to
Genoa ; he was placed on board and warned
that if he ever made his way into the coun-
try again he would assuredly be stoned to
death. Raymund Lull, however, felt that,
with the apostles, it was not for him to
obey their "threatening that he should
speak henceforth to no man in this Name."
Perhaps also he felt that his cowardice at
Genoa when setting out demanded atone-
ment. At any rate he managed to escape
from the ship by strategy and to return J/
unawares to the harbor town of Goletta in
defiance of the edict of banishment. For

*See instances given in Muir's "Mameluke Dynasty,"
pp. 41, 48, 75, etc.

93

Btograpb^ of 1Rai?mun& XuU

three long months the zealous missionary
concealed himself like a wharf-rat and wit-
nessed quietly for his Master. Such was
the character of his versatile genius that
we read how at this time, even, he com-
posed a new scientific work !

But since his favorite missionary method
of public discussion was entirely impos-
sible, he finally embarked for Naples,
where for several years he taught and
lectured on his New Method. And later,
as we have already seen, he revisited
Rome.
,\ . It is evident from all of Lull's writings,
'^as well as from the writings of his biogra-
iphers, that his preaching to the Moslems
jwas not so much polemical as apologetic.
he always speaks of their philosophy and
j learning with respect. The very titles of
I His controversial writings prove the tact
I and love of his method. It was weak only
' in that it placed philosophy ahead of re-

94

fftrst /iDisstonar^ Journey to Znnis

velation, and therefore at times attempted
to explain what must ever remain a mys-
tery of faith.

As a theologian, we should remember,
Lull was not a schoolman, nor did he ever
receive instruction from the great teachers
of his time. He was a self-taught man. i
The speculative and the practical were |
blended in his character and also in his [
system. " His speculative turn entered
even into his enthusiasm for the cause of
missions and his zeal as an apologist. His
contests with the school of Averroes, and
with the sect of that school which affirmed
the irreconcilable opposition between faith
and knowledge, would naturally lead him
to make the relation subsisting between
these two a matter of special investiga-
tion." *

Lull did not go to Naples because he
had given up the battle. He went to bur-

* Neander : " Church History," iv., p. 426.

95

BlOGtapb^ of IRa^munb Xull

nish his weapons and to win recruits and to
appeal to the popes to arm for a spiritual
crusade against the strongest enemy of the
kingdom of Christ. When, as we have
seen in a previous chapter, these efforts
proved nearly fruitless, he made other mis-
sionary journeys, and in 1307 was again on
the shores of North Africa, fifteen years
after his first banishment.

CHAPTER VII
OTHER MISSIONARY JOURNEYS

(A.D. 1301-1309)

•' In an age of violence and faithlessness he was the apostle
of heavenly love." — George Smith.

"Yea, so have I strived to preach the Gospel not where
Christ was named, lest I should build upon another man's
foui\dation. " — Paul.

s

/ From 1301 to 1309 Lull made several
missionary journeys which are the more
remarkable if we consider that he was now
sixty-six years old and if we think of the ^/
conditions of travel in the Middle Ageg»:
The Mediterranean was beset with pirates
and the Catalan Grand Company were
fighting the Byzantines, while Genoa and
Venice waged a war of commercial rivalry.
The Knights of St. John were fighting for
Rhodes and the rival popes were quarreling.

97

Btootapbi^ ot IRapmunt) %\x\l

Travel by sea was dangerous and by land
was full of hardship. In the Middle Ages
the use of carriages was prohibited as tend-
ing to render vassals less fit for military serv-
ice. As late as the sixteenth century it
was accounted a reproach for men to ride
in them, and only ladies of rank used such
conveyances. Men of all grades and pro-
fessions rode on horses or mules, and some-
times the monks and women on she-asses.
Highway robbers infested the forests, and
the danger from wild animals had not yet
ceased even in the south of Europe.

In spite of all obstacles, however, we read
that Lull " resolved to travel from place to
place and preach wherever he might have
opportunity." His purpose seems to have
been to reach Jews and Christian heretics
as well as Saracens.* After laboring for

* " Accessit ad regem Cypri affectu multo supplicans ei,
quatenus quosdam infideles atque schismaticos videlicet
Jacobinos, Nestorinos, Maronites, ad suam prcedicationem
necnoii disputationem coarctaret venire." — Mac/ear, />. J64 n.

98

®tbet /IDtsslonar^ Journeys

some time with the Jews in Majorca he
sailed for Cyprus, landing at Famagosta,
the chief port and fortress during the Gen-
oese occupancy of the island. Cyprus at
that time had a large population of Jev/s
as well as of Christians and Moslems.
Lull's preaching probably did not meet
with success, for he soon left the island
and, attended only by a single companion,
crossed over to Syria and penetrated into
Armenia, striving to reclaim the various
Oriental sects to the orthodox faith.

Armenia, in the thirteenth century, was
the name of a small principality to the
north of Cilicia, under a native dynasty.
With Cyprus it formed the last bulwark
of Christianity against Islam in the East.
For fear of being crushed by the Moslem
powers the Armenians formed alliances
with the Mongolian hordes that overran
Asia and shared in the hostility and ven-
geance of the Mamelukes. Among this

99

brave remnant and bulwark of the faith that
even to our own day has resisted unto blood
the aggressive spirit of Islam, Lull labored
for more than a year. It was in Armenia
that he wrote his book entitled, " The
things which a man ought to believe con-
cerning God." Written in Latin, it was
afterward translated for his Spanish coun-
trymen into Catalan.*

From Cyprus Lull returned once more to
Italy and France, where from 1302 to 1305
he traveled about lecturing in the univer^
si ties and writing more books. Before we
speak of his second journey to North Africa,
a few words should set forth the character
of his love and labors for the despised Jew.

Scattered throughout every kingdom
and island of Europe, the Jews had at-
tained in many lands power and influence
both because of their learning and their
wealth. In Spain under the Saracen

* See Helfferich, p. 86, note, and No. 225 in Bibliography A.
100

supremacy they enjoyed ample toleration,
but, in proportion as the Moors were
driven out and the Christians became
powerful, the Jews suffered. As early as
1 1 08 a riot broke out in Toledo against the
Jews and the streets streamed with their
blood. All through the twelfth and thir-
teenth centuries dark stories were told of
the hostility of the Jews. It was said that
they poisoned wells, stole the consecrated
wafers to pierce them with a needle, and
crucified infants at their Passover festivals
and used their entrails for magic and se-
cret rites! In 1253 the Jews were expelled
from France and in 1290 from England.
Many were put to death by the Inquisi-
tion, and there were very few Christians
who dared to defend a Jew in court. A
child could not be missed without some
foul play being suspected on the part of a
Jew. In vain a few pious monks pro-
tested against such accusations and tried

lOI

Biogtapbp ot IRapmunb XuU

to befriend the outcast race. The whole
spirit of the times was to class Jews and
Moslems as infidels and as w^orthy of
hatred and contempt. If possible, the
hatred against the Jews was stronger in
Spain than elsewhere. During the closing
years of Lull's life there were already
kindled in Spain the fires of bitter, cruel
persecution which at last, under Torque-
mada, consumed the entire race of the
Jews in that country.*

In the thirteenth century, in almost all
lands, the Jews were compelled to wear an
insulting badge, the so-called " Jew's hat,"
a yellow, funnel-shaped covering on the
head, and a ring of red cloth on the breast.
They were also compelled to herd together
in the cities in the ghetto or Jewish quar-
ter, which was often surrounded by a spe-
cial wall.t

*Maclear, p. 381 gf s^^.
f Kurtz : " Church History," vol. ii., p. 23.
102

©tber /iDlsstonar^ Journeys

This despised(S7 race however, was not
outside the circle of Lull's love and inter-
est. He wrote many books to prove to
them the truth of the Christian religion.*
He showed them that their expected Mes-
siah was none other than Jesus of Naza-
reth. His great mission to the Saracens
in Africa did not blind him to the needs
of missions at home, and we read how,
in 1305 and even earlier, he labored to
convince the Jews in Majorca of their
errors. In an age when violence and
faithlessness were the onl}^ treatment
which Jews expected from Christians,
Raymund Lull was the apostle of love
to them also.

There is a story or legend to the effect
that, about this time, Lull paid a short visit
to England and wrote a work on alchemy

*0f these works the following are extant : "Liber contra
Judseos," "Liber de Reformatione Hebraica," and "Liber
de Adventu Messiae."

103

at St. Catharine's Hospital in London."^
But we have no good testimony for this
event, and the legend probably arose from
confounding Lull the missionary with an-
other Lull who was celebrated for his
knowledge of alchemy. In the ''Acta
Sanctorum " a special article is devoted to
prove that Lull never taught or practised
the arts of medieval alchemy.

We now come to his journey to North
Africa, on which he set out in 1307, prob-
ably from some port in France or from
Genoa. This time he did not go to Tunis,
but to Bugia. Some say he visited Hip-
pone and Algiers as well. A special inter-
est attaches to the town of Bugia in the
story of Lull's life as it was here he preached
to Moslems in his old age and here was the
scene of his death.

Bugia, or Bougiah, is a fortified seaport

*See Maclear, p. 367, note, who quotes authorities for the
legend.

104

(S)tbet /iDtggtonarig 5ourneig6

in Algeria between Cape Carbon and Wady
Sahil. Its most important buildings at
present are the French Roman Catholic
church, the hospital, the barracks, and the
old Abdul Kadir fort, now used as a prison.
At present it has but a small population,
yet conducts a considerable trade in wax,
grain, oranges, oil, and wine.

Bugia is a town of great antiquity; it is
the Salda of the Romans and was first
built by the Carthaginians. Genseric the
Vandal surrounded it with walls. In the
tenth century it became the chief commer-
cial city of all North Africa under the Beni
Hammad sultans. The Italian merchants
of the twelfth and thirteenth centuries had
numerous buildings of their own in the city,
such as warehouses, baths, and churches.
In the fifteenth century Bugia became a
haunt for pirates ; after that time it lost its
prosperity and importance.

Our photograph shows the ruins of the

Bto^tapb^ ot IRai^munb !ILuU

old gateway from the harbor, which dates
from the eleventh century, and through
which Lull must have entered the town.

Altho there were Christian merchants in
Bugia, they were a small minority, and were
able to secure commercial freedom and
favor only by avoiding all religious con-
troversy and keeping their light carefully
under a bushel. One can read in the his-
tory of the Mameluke dynasty, which ruled
Egypt at this period, how Christians were
regarded and treated by the Saracens. So
far as possible the odious edict of Omar
II. was reimposed and its intolerant rules
enforced.

The Mameluke sultan Nasir, *' a jealous,
cruel, suspicious, and avaricious tyrant,"
extended his power over Tunis and Bugia
from 1 308- 1 320. He was fanatical as well
as cruel, and one has only to read how
Christian churches were destroyed, Chris-
tians burned or mutilated, and their prop-
106

©tber /iDtsBlonari? 5ourne^0

erty confiscated in the capital, to know
what must have been the state of the
provinces.*

Raymund Lull no sooner came to Bugia
than he found his way to a public place,
stood up boldly, and proclaimed in the
Arabic language that Christianity was the
only true faith, and expressed his willing-
ness to prove this to the satisfaction of all.
We know not what the exact nature of his
argument was on this occasion, but it
touched the character of Mohammed. A
commotion ensued and many hands were
lifted to do him violence.

The mufti, or chief of the Moslem clergy,
rescued him and expostulated with him on
his madness in thus exposing himself to
peril.

" Death," Lull replied, " has no terrors
whatever for a sincere servant of Christ
who is laboring to bring souls to a knowl-

*Sir William Muir : " The Mameluke Dynasty," pp. 67-87.
107

/

Blograpbp ot IRapmunD Xull

edge of the truth." After this the mufti,
who must have been well versed in Arabian
philosophy, challenged Lull for proofs of
the superiority of Christ's religion over
that of Mohammed.

One of Lull's arguments, given in his
controversial books, consists in presenting
to the Saracens the Ten Commandments
as the perfect law of God, and then show-
! ing from their own books that Moham-
med violated every one of these divine
precepts. Another favorite argument of
1 Lull with Moslems was to portray the
seven cardinal virtues and the seven deadly
sins, only to show subsequently how bare
Islam was of the former and how full
of the latter! Such arguments are to
be used with care even in the twentieth
century; we can imagine their effect on
the Moslems in the north of Africa in
Lull's day.

Persecution followed. He was flung

io8

©tbet /lDi06ionar^ Sourness

into a dungeon and for half a year remained
a close prisoner, befriended only by some
merchants of Genoa and Spain, who took
pity on the aged champion of their com-
mon faith, j^

MeanwMe riches, wives, high place, and
power were offered the Christian philos-
opher if only he would abjure his faith
and turn Moslem. This was Lull's reply,
from the depth of his dungeon, to all their
enticements : " Ye have for me wives and
all sorts of worldly pleasure if I accept the
law of Mohammed ? Alas ! ye offer a poor
prize, as all your earthly goods can not
purchase eternal glory. I, however, prom-
ise you, if ye will forsake your false and
devilish law, which was spread by sword
and force alone, and if ye accept my belief,
Eternal Life, for the Christian faith was
propagated by preaching and by the blood
of holy martyrs. Therefore I advise you

to become Christians even now, and so
109

iflSlograpbp of IRa^munb Xull

obtain everlasting glory and escape the
pains of hell." * Such words, from the lips
of a man seventy-three years old, in perfect
command of the Arabic tongue, learned in
the wisdom of the Arabian philosophy, and
@ from whose eyes flashed earnest zeal for
the truth, must have come with tremen-
dous force.

While he tarried in prison, Lull proposed
that both parties should write a defense of
their faith. He was busy fulfilling his part
of the agreement when a sudden command
of the governor of Bugia directed that he
be deported. Whether the reason of this
command was the results that followed
Lull's preaching, we know not. His biog-
raphers indicate that Lull was visited in
prison by Moslems who again and again
urged him to apostatize. " During his im-
prisonment they plied him for six months

* Keller: ' * Geisteskampf u. z. w.," pp. 59,60. Maclear,

p. 365.

no

®tber /lDt5sionar^ Journeys

with all the sensual temptations of Is-
lam." "

This must have been a bitter experience
for the missionary in recalling the sins of
his youth and the vision of his early man-
hood.

' ' But I amid the torture and the taunting —

I have had Thee !
Thy hand was holding my hand fast and faster,

Thy voice was close to me ;
And glorious eyes said, ' Follow Me, thy Master,

Smile, as I smile thy faithfulness to see.' "

Raymund Lull left Bugia practically a
prisoner, since the Moslems did not wish
to have repeated the incident that followed
his embarking at Tunis. During the voy-
age, however, a storm arose and the vessel
was almost wrecked off the Italian coast
near Pisa. Here he was rescued and re-
ceived with all respect by those who had
heard of his fame as a philosopher and

* " Promittebant ei uxores, honores, domum, et pecuniam
copiosam." — " Vita Prima," chap. iv.
Ill

3Biograpb^ ot 1Raigmunt» Xull

missionary. , From Pisa, Lull went by way
of Geno^''to Paris; of his work there and
at the Council of Vienne we have already
given an account.

The prologue of John's Gospel in Cata-
lan, the language of Lull :

LO EVANGELI DE JESU-CHRIST

8S00NB

SANT JOAN.

CAP. 1.

Exittencia eterna y divinitat del Verb: sa
eiKornacid: testimoni de Joan Baptis-
ta: vocacid dels primers deixebles.

EN lo principi era lo Verb, y lo
Verb era ah Deu, y lo Verb
eni Deu.

2 Ell era en lo priocipi ah Deu.

3 Per ell foren fetas tolas las co-
sas, y sens ell ninguna cosa fou
fetii de lo que ha estat fct.

4 En ell era la vida, y la vida
era la Hum dels homes.

5 Y la llnm resplandeix en las
tenebras, y las tenebras no la com-
prengueren.

G Hi hagu6 un home enviat de
Deu que s'auonienava Joan..

7 Est%'ingu6 d setmr de testi-
iiioui, pera testificar dela Hum, d
fi de que tots crcguessen per mc-
di d'ell.

8 No era ell la Hum, s\n6 en-
viat pera donar testimoui de la
Hum.

9 Aquell erg la verdadera Hum.

112

CHAPTER VIII

RAYMUND LULL AS PHILOSOPHER
AND AUTHOR

"He was at once a philosophical systematizer and an
analytic chemist, a skilful mariner and a successful propaga-
tor of Christianity," — Humboldt's " Cosmos," ii., 629.

' ' Of making many books there is no end, and much study
is a weariness of the flesh." — Ecclesiastes.

It will be difficult in one short chapter
to crowd an account of Lull's philosophy,
which for two centuries after his death per-
plexed the genius of Europe, and to enu-
merate even a small number of the vast
library of books which have Lull for their
author. One does not know which to ad-
mire most — the versatile character of the
genius, or the prodigious industry of the
author.

Raymund Lull was from his youth a
8 113

IBloQrapb^ of 1Rai^mun& Xull

master of Catalan and wrote in it long be-
fore his conversion. Of his works in that
language there exists no complete cata-
log. One of Lull's biographers states
that the books written by Lull number
four thousand! In the first published edi-
tion of his works (1721), two hundred and
eighty-two titles are given ; yet only forty-
five of these, when printed, took up ten
large folio volumes. To understand some-
thing of the scope and ambition of this
genius-intellect, one must read the partial
list of his books given in the bibliography
at the close of this volume. Lull was a
philosopher, a poet, a novelist, a writer of
/proverbs, a keen logician, a deep theo-
■ ' logian, and a fiery controversialist. There
was not a science cultivated in his age to
which he did not add. The critical histo-
rian Winsor states that in 1295 Lull wrote
a handbook on navigation which was not

superseded by a better until after Colum-
114

pbilosopber ant) Hutbot

bus. Dr. George Smith credits Lull with
the independent invention of the mariner's
compass; and not without reason, for we
find repeated references to the magnetic
needle in his devotional books.* He wrote
a treatise on " the weight of the elements "
and their shape ; on the sense of smell ; on
astronomy, astrology, arithmetic, and geom-
etry. One of his books is entitled, " On
the squaring and triangulation of the cir-
cle." In medieval medicine, jurisprudence,
and metaphysics he was equally at home.
His seven volumes on medicine include
one book on the use of the mind in curing
the sick! And another on the effect of
climate on diseases.

*See "Liber de MiracuHs Coeli et Mundi," part vi., on
Iman. Calamita.

* * As the needle naturally turns to the north when it is
touched by the magnet so it is fitting," etc. — ""Liber Con-
templationis in Deo."

In his treatise " Fenix des les Maravillas del Orbes," pub-
lished in 1286, he again alludes to the use of the mariner's
compass. See Humboldt : " Cosmos," ii., 630 n.

Btograpbi? of IRapmunb XuU

He was a dogmatic theologian, and wrote
sixty-three volumes of theological discus-
sion, some of which are so abstruse as to
produce doubt whether their author earned
the title of " Doctor Illuminatus," given
him by his contemporaries. Other titles
among his theological writings there are
which awaken curiosity, such as: " On the
Most Triune Trinity " ; " On the Form of
God " ; " On the Language of the Angels,"
etc.

Among the sixty-two books of medita-
tion and devotion which are preserved in
the lists of Lull's writings, there are none
on the saints, and only four treat of the
Virgin Mary. This is one of the many
proofs in Lull's books that he was more of
a Catholic than a Romanist, and that he
esteemed Christ more than all the saints of
the papal calendar. One of his books of
devotion is entitled, " On the One Hun-
dred Names of God," and was evidently

ii6

pbilosopber anb Hutbor

prepared for the use of Moslems who were
seeking the Hght *

Raymund Lull wrote or collected three
books of proverbs, one of which contains
six thousand popular sayings and maxims.
Here are a few out of many beautiful gems
to be found in this collection:

" Deum dilige, ut ipsum timeas. "

" Pax est participatio sine labore."

" Deus exemplum dedit de sua unitate in natura."

" Fortitude est vigor cordis contra maliciam."

*' Divitiae sunt copiositates voluntatis."

" Prsedestinatio est scire Dei qui scit homines."

" Deus adeo magnum habet recolere quod nihil obliviscitur."

Among Lull's works there are_twentY^on
logic and metaphysics. One of the latter
has the title, " On the Greatness and the
Littleness of Man." Among his sermons
and books on preaching there is only one
commentary. That, in accord with Lull's

* According to Moslem teaching, Allah has one hundred
beautiful names. The Moslem's rosary has one hundred
beads, and to count these names is a devotional exercise.

it;

BtoGtapbp of IRa^munb Xull

mission and character, is a commentary on
the prolog of John's Gospel.

Of making many controversial books
there was no end in the days of Lull. His
writings in this department, however, are
not, as are those of his contemporaries,
against heretics to condemn them, with
their errors, to ecclesiastical perdition.
Even the titles of his controversial writings
show his irenic spirit and his desire to con-
vert rather than to convince. All through
his books there runs the spirit of earnest
devotion; even his natural philosophy is
full of the world to come and its glories.
At the end of one of his books he bursts
out with this prayer: "O Lord, my help!
till this work is completed thy servant can
not go to the land of the Saracens to glorify
Thy glorious name, for I am so occupied
with this book which I undertake for Thine
honor that I can think of nothing else.

For this reason I beseech Thee for that
ii8

Pbtlo0opf3er ant) Butbot

grace, that Thou wouldst stand by me that

I may soon finish it and speedily depart to

die the death of a martyr out of love to

Thee, if it shall please Thee to count me

worthy of it."

In 1296 he concluded a work on the

logic of Christianity with this seraph-song

to the key of world-wide missions : " Let

Christians consumed with burning love for

the cause of faith only consider that since

nothing has power to withstand truth, they

can by God's help and His might bring

infidels back to the faith; so that the

precious name of Jesus, which in most

regions is still unknown to most men, may

be proclaimed and adored." And again:

"As my book is finished on the vigils^ of

John the Baptist, who was the herald of

the Hght, and pointed to Him who is the

true light, may it please our Lord to kindle

a new light of the world which may guide

unbelievers to conversion, that with us they
119

JBtoprapbi? of IRai^mun^ XuU

may meet Christ, to whom be honor and
praise world without end." This is not the
language of pious rhetoric, but the passion-
ate outcry of a soul hungry for the coming
of the Kingdom.

Lull was a popular author. He wrote
not only in learned Latin, but in the ver-
nacular of his native land. Noble calls
him the Moody of the thirteenth century.
He tried to reach the masses. His influ-
ence on popular religious ideas in Spain
was so great, through his Catalan hymns
and proverbs and catechisms, that Helf-
ferich compares him to Luther and calls
him a reformer before the Reformation.*
He made the study of theology popular
by putting its commonplaces into verse, so
that the laity could learn by heart the sum-
mary of the Catholic faith and meet Mos-

* ' ' Der Protestantismus in Spanien zur Zeit der Reforma-
tion." Prot. Monatsblatter v. H. Gelzer, 1856, S. 133-168.
Also his " Raymund Lull, u. z. w. ." pp. 152-154.
T 20

Ipbilosopber ant) Hutbor

lems and Jews with ready-made arguments.
Scholasticism was for the clergy; the
" Lullian method " was intended for the
laity as well. Raymund Lull had become
discontented with the methods of scientific
inquiry commonly in use, and so set himself
to construct his "Ars Major," or Greater
Art, which by a series of mechanical con-
trivances and a system of mnemonics was
adapted to answer any question on any
topic. This new philosophy is the key-
note of most of Lull's treatises. All his
philosophical works are but different ex-
planations and phases of the " Ars Major."
In his other books he seldom fails to
call attention to this universal key of
knowledge which the great art sup-
plies.

What is the method of Lull's philoso-
phy ? The most complete account and the
most luminous explanation of its abstruse
perplexities is given by Prantl in his " His-

121

tory of Logic" (vol. iii., 145-177). This is
a summary of it :

The reasonableness and demonstrability
of Christianity is the real basis of his great
method. Nothing, Lull held, interfered
more with the spread of Christian truth
than the attempt of its advocates to rep-
resent its doctrines as undemonstrable
mysteries. The very difference between
Christ and Antichrist lies in the fact that
the iorxner C3,n prove His truth by miracles,
etc., while the latter can not. The glory of
Christianity, Lull argues, is that it does not
maintain the undemonstrable, but simply
the supersensuous. It is not against rea-
son, but above unsanctified reason. The
demonstration, however, which Lull seeks
is not that of ordinary logic. He says that
we require a method which will reason not
only from effect to cause, or from cause to
effect, but per cequiparantiam, that is, by

showing that contrary attributes can exist
122

pbilosopbet an^ Hutbor

together m one subject. This method must
be real, and not altogether formal or sub-
jective. It must deal with the things them-
selves, and not merely with second inten-
tions.

Lull's great art goes beyond logic and
metaphysic: it provides a universal art
of discovery, and contains the formulae to
which every demonstration in every sci-
ence can be reduced — being, in fact, a sort
of cyclopedia of categories and syllogisms.
Lull's '' Ars Major" is a tabulation of the
different points of view from which propo-
sitions may be framed about objects. It is
a mnemonic, or, rather, a mechanical con-
trivance for ascertaining all possible cate-
gories that apply to any possible proposi-
tion. Just as by knowing the typical
terminations or conjugations of Arabic
grammar, for example, we can inflect and
conjugate any word ; so, Lull reasons, by a

knowledge of the different types of exist-
123

Btoorapb^ of 1Ral^mun^ %vdl

ence and their possible relations and com-
binations we should possess knowledge of
the whole of nature and of all truth as a
system.

" The great art, accordingly, begins by
laying down an alphabet according to
which the nine letters from B to K stand
for the different kinds of substances and
attributes. Thus in the series of substances
B stands for God, C, angel, D, heaven, E,
man, and so on ; in the series of absolute
attributes B represents goodness, D, dura-
tion, C, greatness; or, again, in the nine
questions of scholastic philosophy B stands
for utrum, C, for quid, D, for de quo, etc."
By manipulating these letters in such a
way as will show the relationship of differ-
ent objects and predicates you exercise the
" new art." This manipulation is effected
by the help of certain so-called "figures"
or geometrical arrangements. Their con-
struction differs in various books of Lull's
124

IPbilo6opber an^ Hutbor

philosophy, but their general character is
the same. Circles and other figures are
divided into sections by lines or colors, and
then marked by Lull's symbolical letters so
as to show all the possible combinations of
which the letters are capable. For ex-
ample, one arrangement represents the
possible combinations of the attributes of
God; another, the possible conditions of
the soul, and so on. These figures are
further fenced about by various definitions
and rules, and their use is further specified
by various '' evactcations'' diwd'' multipltca'
tions'' which show us how to exhaust all
the possible combinations and sets of ques-
tions which the terms of our proposition
admit. When so " multiplied^' the " fourth
figure " is, in Lull's language, that by which
other sciences can be most readily and
aptly acquired; and it may accordingly
be taken as no unfair specimen of Lull's

method. This "fourth figure" is simply
125

Blograpb^ ot 1Ral?mun^ Xull

an arrangement of three concentric circles
each divided into nine sections, B, C, D,
etc., and so constructed of pasteboard that
when the upper and smaller circle remains
fixed the two lower and outer revolve
around it. Taking the letters in the sense
of the series we are then able, by revolving
the outer circles, to find out the possible
relationships between different conceptions
and elucidate the agreement or disagree-
ment that exists between them. Mean-
while the middle circle, in similar fashion,
gives us the intermediate terms by which
they are to be connected or disconnected.

This Lullian method, of a wheel within
a wheel, seems at first as perplexing as the
visions of Ezekiel and as puerile as the
automatic book-machine in "Gulliver's
Travels." But it w^ould be unfair to say
that Lull supposed " thinking could be re-
duced to a mere rotation of pasteboard cir-
cles," or that his art enabled men " to talk
126

IPbtlo6opber anb Hutbor

without judgment of that which we do not
know." Lull sought to give not a com-
pendium of knowledge but a method of in-
vestigation. He sought a more scientific
method for philosophy than the dialectic
of his contemporaries. In his conception
of a universal method and his application
of the vernacular languages to philosophy
he was the herald of Bacon himself. In
his demand for a reasonable religion he was
beyond his age. And, in applying this
system, weak tho it was, to the conversion
of infidels, he proved himself the first mis-
sionary philosopher. He perceived the
possibilities (tho not the limitations) of com-
parative theology and the science of logic
as weapons for the missionary.

Nothing will so clearly illustrate the ver-
satile and brilliant character of Lull's ge-
nius as to turn from his "Ars Major" to
his religious novel, " Blanquerna," the great

allegory of the Middle Ages, and the pred-
127

Bioarapb^ of IRapmunb XuU

ecessor of Bunyan's " Pilgrim's Progress." *
In fact, Raymund Lull was the first Euro-
pean who wrote a religious story in the
vernacular. The romances of the days of
chivalry were doubtless well known to him
before his conversion, and what was more
natural than that the missionary knight
should write the romance of his new cru-
sade of love against the Saracens ? " Blan-
querna" is an allegory in four books. Its
sub-title states that it is " a mirror of morals
in all classes of society, and treats of matri-
mony, religion, prelates, the papacy, and
the hermit's life." It is the story of the
pilgrimage of Enast, the hero, who marries
Aloma, the daughter of a wealthy widow.
Their only child, Blanquerna, desires to be
a monk, but falls in love with a beautiful
and pious maiden. Dona Cana by name.

*Helfferich, pp. 111-122. He holds that the allegory was
first written in Arabic and then put into Catalan. Several
manuscripts of it are extant in the archives of Palma, etc. It
was first printed in 1521.

128

pbtloBopber an^ Hutbot

Both, however, decide to remain ascetics.
Blanquerna enters a monastery and his fair
sweetheart turns nun. The allegory re-
lates the experiences of these characters in
their different surroundings — the pilgrim,
the monk, and the abbess. To borrow
words in another book from Lull himself,
" we see the pilgrim traveling away in dis-
tant lands to seek Thee, tho Thou art so
near that every man, if he would, might
find Thee in his own house and chamber.
The pilgrims are so deceived by false men,
whom they meet in taverns and churches,
that many of them when they return home
show themselves to be far worse than they
were when they set out." Dona Cana, the
abbess, disputes with her sister nuns the
authority of the priest to bind the con-
science, and even draws in question some
of the doctrines of the Church ! The va-
rious characters bear allegorical names.

When Blanquerna reaches Rome the Pope
9 129

^BtoGtapb^ of IRapmunb Xull

has a court-jester called " Raymund the
Fool," who is none other than Lull him-
self, and who tells the cardinals some rare
truths. The four cardinals bear the
names, " We-give-thee-thanks," *' Lord-
God-heavenly-King," " We-glorify-Thee,"
and " Thou-only-art-Holy " ! Blanquerna
finally becomes Pope and uses his author-
ity in sending out a vast army of monk-
missionaries to convert Jews and Moham-
medans.

In various parts of the book songs of
praise and devotion occur, while the mis-
sionary idea is never absent. This remark-
able allegory, as well as many other works of
Lull, deserves to be rescued from oblivion.
The arrival of B^nquerna before the door
of the Enchanted Castle, over whose gate-
way the Ten Commandments are written,
and, within, the solemn conclave of gray-
beards who discourse on the vanity of the

world, are two scenes that show a genius
130

IPbtloBopber an^ Hutbor

equal to that of John Bunyan. There are
other resemblances between these two pil-
grims rescued from the City of Destruction
and describing their own experiences in
allegory ; but to present them here would
make this chapter too lengthy. Who
would know more of Lull the philosopher
and the author is referred to the bibliog-
raphy and to the writings themselves.

131

CHAPTER IX

HIS LAST MISSIONARY JOURNEY
AND HIS MARTYRDOM

" As a hungry man makes despatch and takes large morsels
on account of his great hunger, so Thy servant feels a great
desire to die that he may glorify Thee. He hurries day and
night to complete his work in order that he may give up his
blood and his tears to be shed for Thee." — Lull's ''Liber
Conteniplationis in Deo"

*' Is not devotion always blind ? That a furrow be fecund
it must have blood and tears such as Augustine called the
blood of the soul." — Sabatier.

The scholastics of the Middle Ages
taught that there were five methods of ac-
quiring knowledge — observation, reading,
listening, conversation, and meditation.
But they left out the most important
method, namely, that by suffering. Lull's
philosophy had taught him much, but it

was in the school of suffering that he grew
132

Xast 5ourne^ anb /iDarti^rDom

into a saint. Love, not learning, is the
key to his character. The philosopher
was absorbed in the missionary. The last
scene of Lull's checkered life is not at
Rome nor Paris nor Naples in the midst of
his pupils, but in Africa, on the very shores
from which he was twice banished.

At the council of Vienne (as we saw in
Chapter V.) Lull had rejoiced to see some
portion of the labors of his life brought to
fruition. When the deliberations of the
council were over and the battle for in-
struction in Oriental languages in the uni-
versities of Europe had been won, it might
have been thought that he would have been
willing tq^.ejijoy the rest he had so well de-
seryg«#ry^aymund Lull was now seventy-
nine years old, and the last few years of his
life must have told heavily even on so
strong a frame and so brave a spirit as he
possessed. His pupils and friends natu-
rally desired that he should end his days
133

ro

>a«»^

in the peaceful pursuit of learning and the
comfort of companionship.

Such, however, was not Lull's wish. His
ambition was to die as a missionary and
not as a teacher of philosophy* Even his
favorite " Ars Major" had to give way to
that ars maximus expressed in Lull's own
motto, " He that lives by the life can not
die."

This language reminds one of Paul's
Second Epistle to Timothy, where the
Apostle tells us that he too was now *' al-
ready being offered, and that the time of
his departure was at hand." In Lull's '* Con-
templations " we read : '' As the needle nat-
urally turns to the north when it is touched
by the magnet, so is it fitting, O Lord,
that Thy servant should turn to love and
praise and serve Thee ; seeing that out of
love to him Thou wast willing to endure
such grievous pangs and sufferings." And

again : '' Men are wont to die, O Lord,
134

Xast Journey an5 /IDart^rt)om

from old age, the failure of natural warmth
and excess of cold ; but thus, if it be Thy
will. Thy servant would not wish to die;
he would prefer to die in the glow of love, ^
even as Thou wast willing to die for
him." *

Other passages in Lull's writings of this
period, such as the words at the head of
this chapter, show that he longed for the ^
crown of martyrdom. If we consider the
age in which Lull lived and the race from
which he sprang, this is not surprising.
Even before the thirteenth century, thou-
sands of Christians died as martyrs to the
faith in Spain ; many of them cruelly tor-
tured by the Moors for blaspheming Mo-
hammed.

Among the Franciscan order a mania
for martyrdom prevailed. Every friar who

*" Liber Contemplationis, " cxxix., 19; "Vita Sccunda,"
cap, iv., and "Liber Contemplationis," cxxx., 27. Cf.

Maclear, p. 367.

®

Biograpbp ot IRai^munD XuU

was sent to a foreign shore craved to win
the heavenly palm and wear the purple
passion-flower. The spirit of the Crusades
was in possession of the Church and its
leaders, even after the sevenfold failure of
its attempts to win by the sword. Bernard
of Clairvaux wrote to the Templars: " The
soldier of Christ is safe when he slays,
safer when he dies. When he slays it
profits Christ ; when he dies it profits him-
self."

Much earlier than the end of the Middle
Ages the doctrines of martyrdom had taken
hold of the Church. Stories of the early
martyrs were the popular literature to fan
the flame of enthusiasm. A martyr's death

^ \ was supposed, on the authority of many
/ Scripture passages,* to cancel all sins of

(jthe past life, to supply the place of baptism.

*Luke xH. 50 ; Mark x. 39 ; Matt. x. 39; Matt. v. 10-12.
Compare the teaching of Roman Catholic commentaries on
these passages.

136

Xast 5ournep an& /lDart^rt)om

and to secure admittance at once to Para-
dise without a sojourn in Purgatory. One
has only to read Dante, the graphic painter
of society in the Middle Ages, to see this
illustrated. Above all, it was taught that
martyrs had the beatific vision of the Savior
(even as did St. Stephen), and that their
dying prayers were sure of hastening the
coming of Christ's kingdom.

But the violent passions so prevalent and
the universal hatred of Jews and infidels
made men forget that " not the blood but
the cause makes the martyr."

Raymund Lull was ahead of his age in
his aims and in his methods, but he was
not and could not be altogether uninflu-
enced by his environment. The spirit of
chivalry was not yet dead in the knight
who forty-eight years before had seen a
vision of the Crucified and had been
knighted by the pierced hands for a spiri-
tual crusade. Like Heber he felt:
137

^

Blograpbp ot IRa^munD Xull

The Son of God goes forth to war,

A kingly crown to gain ;
His blood-red banner streams afar

Who follows in His train?

Who best can drink His cup of wo

Triumphant over pain ;
Who patient bears His cross below

He follows in His train.

" A glorious band, the chosen few
On whom the Spirit came ;
Twelve valiant saints, their hope they knew
And mocked the cross and flame.

" They climbed the steep ascent of heaven
Through peril, toil, and pain ;
O God, to us may grace be given

. To follow in their train."

f

yThe dangers and difficulties that made

Lull shrink back from his journey at

Genoa in 1291 only urged him forward to

North Africa once more in 1314/ His

love had not grown cold, but burned the

brighter " with the failure of natural warmth

and the weakness of old age." He longed

not only for the martyr's crown, but also

once more to see his little band of believ-
^38

Xagt 5ourne^ an^ /i[^art^t^om

ers//'Animated by these sentiments, he
crossed over to Bugia on August 14, and
for nearly a whole year labored secretly
among a little circle of converts, whom on
his previous visits he had won over to the
Christian faith. ^''

Both to these converts, and to any others
who had boldness to come and join them
in religious conversation, Lull continued to
expatiate on the one theme of which he
never seemed to tire, the inherent superior-
ity of Christianity to Islam. He saw that
the real strength of Islam is not in the
second clause of its all too brief creed,
but in its first clause. The Mohammedan
conception of the unity and the attributes
of God is a great half-truth. Their whole
philosophy of religion finds its pivot in
their wrong idea of absolute monism in
the Deity. We do not find Lull wasting
arguments to disprove Mohammed's mis-
sion, but presenting facts to show that Mo-
139

BtoGrapbp of 1Rapmun^ XuU

hammed's conception of God was deficient
and untrue. If for nothing else he de-
serves the honor, yet this great principle
of apologetics in the controversy with
Islam, as first stated by Lull, marks him
the great missionary to Moslems.

"If Moslems," he argued, "according to
their law affirm that God loved man be-
cause He created him, endowed him with
noble faculties, and pours His benefits
upon him, then the Christians according
to their law affirm th^ same. But inas-
much as the Christians believe more than
this, and affirm that God so loved man
that He was willing to become man, to en-
dure poverty, ignominy, torture, and death
for his sake, which the Jews and Saracens
do not teach concerning Him ; therefore is
the religion of the Christians, which thus
reveals a Love beyond all other love,
superior to that of those which reveals it

only in an inferior degree." Islam is a
140

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Xast Journey anb jnDart^vbom

loveless religion. Raymund Lull believed
and proved that Love could conquer it.
The Koran denies the Incarnation, and so
remains ignorant of the true character not
only of the Godhead, but of God (Matt,
xi. 27).

At the time when Lull visited Bugia and
was imprisoned, the Moslems were already
replying to his treatises and were winning
converts from among Christians. He says :
" The Saracens write books for the destruc-
tion of Christianity; I have myself seen
such when I was in prison. . . . For one
Saracen who becomes a Christian, ten
Christians and more become Mohamme-
dans. It becomes those who are in power
to consider what the end will be of such a
state of things. God will not be mocked." *

Lull did not think, apparently, that lack
of speedy results was an argument for

* Smith: " Short History of Christian Missions," pp. 107,
108.

141

Bto^rapbi^ of IRapmun^ XuU

abandoning the work of preaching to Mos-
lems the unsearchable riches of Christ.

" High failure, towering far o'er low success,
Firm faith, unwarped by others' faithlessness,
Which, like a day brightest at eventide,
Seemed never half so deathless, till he died."

For over ten months the aged missionary
dwelt in hiding, talking and praying with
his converts and trying to influence those
who were not yet persuaded. His one
w^eapon was the argument of God's love
in Christ, and his "shield of faith" was
that of medieval art which so aptly sym-
bolizes the doctrine of the Holy Trinity.
So lovingly and so unceasingly did Lull
urge the importance of this doctrine that
we have put the scutu77t fidei on the cover
,of this biography.

Of the length, breadth, depth, and height

of the love of Christ, all Lull's devotional

writings are full. This, according to all

his biographers, was his last theme also at

Bugia.

142

Xast Journei? an^ /IDartvrbom

-iff ' — "

/^At length, weary of seclusion, and long-
'ing for martyrdom, he came forth into the
open market and presented himself to the Py^
people as the same man whom they had
once expelled from their town. It was
Elijah showing himself to a mob of Ahabs !
Lull stood before them and threatened
them with divine wrath if they still per-
sisted in their errors. He pleaded with
love, but spoke plainly the whole truth.
The consequences can be easily anticipated.
Filled with fanatic fury at his boldness, and
unable to reply to his arguments, the popu-
lace seized him, and dragged him out of
the town; there by the command, or at
least the connivance, of the king,, he was
stoned on the 30th of June, 1315. '

Whether Raymund Lull died on that
day or whether, still alive, he was rescued
by a few of his friends, is disputed by his
biographers. According to the latter idea
his friends carried the wounded saint to

M3

IBiOQvapb^ of IRapmunt) XuU

the beach and he was conveyed in a vessel
to Majorca, his birthplace, only to die ere he
reached Palma. According to other ac-
counts, which seem to me to carry more
authority, Lull did not survive the stoning
by the mob, but died, like Stephen, outside
the city. Also in this case, devout men
carried Lull to his burial and brought the
body to Palma, Majorca, where it was laid
to^st in the church of San Francisco.
'^ Kn elaborate tomb was afterward built
in this church as a memorial to Lull. Its
date is uncertain, but it is probably of the
fourteenth century. yAbove the elaborately
carved panels of rtiarble are the shields or
coat-of-arms of Raymund Lull; on either
side are brackets of metal work to hold
candles. The upper horizontal panel
shows Lull in repose, in the garb of a
Franciscan, with a rosary on his girdle,
and his hands in the attitude of prayer.

May we not believe that this was his

144

■f^ '-. ' - ■^/•*:, -J-i-- UMf SffP*- J^Wti^

4'

TOMB Ob RAVMUND LULL IN CHURCH OF SAN
FRANCISCO, PALMA, MAJORCA.

last Journey anb /IDarti^rbom

attitude when the angry mob caught up
stones, and crash followed crash against
the body of the aged missionary? Per-
haps not only the manner of his death but
his last prayer was like that of Stephen the
first martyr.

It was the teaching of the medieval
Church that there are three kinds of mar-
tyrdom : The first both in will and in deed,
which is the highest; the second, in will
but not in deed ; the third, in deed but not
in will. St. Stephen and the whole army
of those who were martyred by fire or
sword for their testimony are examples of
the first kind of martyrdom. St. John the
Evangelist and others like him who died
n exile or old age as witnesses to the truth
at without violence, are examples of the
icond kind. The Holy Innocents, slain
.y Herod, are an example of the third
:ind. Lull verily was a martyr in will

and in deed. Not only at Bugia, when he
145

JBloarapb^ of 1Ra]?mun^ Xull

fell asleep, but for all the years of his long
life after his conversion, he was a witness
to the Truth, ever ready " to fill up that
which is behind of the afflictions of Christ "
in his flesh "for His body's sake which is
the Church."
/,f To be stoned to death while preaching
,/ the love of Christ to Moslems — that was
the fitting end for such a life. '' Lull," says
Noble, " was the greatest of medieval mis-
sionaries, perhaps the grandest of all mis-
sionaries from Paul to Carey and Living-
stone. His career suggests those of Jonah
the prophet, Paul the missionary, and
Stephen the martyr. Tho his death was
( virtually self-murder, its heinousness is
^ - lessened by his homesickness for heaven,
his longing to be with Christ, and the sub-
Llimity of his character and career."

1

146

CHAPTER X

"WHO BEING DEAD YET
SPEAKETH "

' ' He who loves not lives not ; he who lives by the Life can
not die." — Raymund Lull.

'• One step farther, but some slight response from his
church or his age, and Raymund Lull would have anticipated
William Carey by exactly seven centuries," — George Smith.

Neander does not hesitate to compare
Raymund Lull with Anselm, whom he re-
sembled in possessing the threefold talents
uncommon among men and so seldom
found in one character: namely, a powerful
intellect, a loving heart, and efficiency in
practical things. If we acknowledge that
Lull possessed these three divine gifts, we
at once place him at the front as the true
type of what a missionary to Moslems
should be to-day.

147

BfoGtapbi? of Ifta^mvinb OLull

He, whom Helfferlch calls ''the most
remarkable figure of the Middle Ages,"
being dead yet speaketh. The task which
he first undertook is still before the Church-
unaccomplished. The modern missionary
to Islam can see a reflection of his own
trials of faith, difficulties, temptations,
hopes, and aspirations in the story of Lull.
Only with his spirit of self-sacrifice and en-
thusiasm can one gird for the conflict with
this Goliath of the Philistines, who for
thirteen centuries has defied the armies of
the Living God.

Lull's writings contain glorious watch-
words for the spiritual crusade against
Islam in the twentieth century. How up-
to-date is this prayer which we find at the
close of one of his books : " Lord of heaven,
Father of all times, when Thou didst send
Thy Son to take upon Him human nature.
He and His apostles lived in outward peace

with Jews, Pharisees, and other men; for
148

never by outward violence did they capture
or slay any of the unbelievers, or of those
who persecuted them. Of this outward
peace they availed themselves to bring the
erring to the knowledge of the truth and
to a communion of spirit with themselves.
And so after Thy example should Chris-
tians conduct themselves toward Moslems ;
but since that ardor of devotion which
glowed in apostles and holy "men of old no
longer inspires us, love arid devotion through
almost all the world have grown cold, and
therefore do Christians expend their efforts
far more in the outward than in the spiri-
tual conflict !'

England's war in the Sudan cost more
in men and money a hundred times than
all missions to Moslems in the past cen-
tury! Yet the former was only to put
down a Moslem usurper by fire and sword ;
the latter represents the effort of Christ-
endom to convert over two hundred mil-
149

Bioarapb^ of IRa^munt) Xull

lions of those who are in the darkness of
Islam.

There was a thousandfold more enthu-
siasm in the dark ages to wrest an empty
sepulcher from the Saracens than there is
in our day to bring them the knowledge of
a living Savior. Six hundred years after
Raymund Lull we are still "playing at
missions" as far as Mohammedanism is
concerned. For there are more mosques
in Jerusalem than there are missionaries in
all Arabia; and more millions of Moslems
unreached in China than the number of
missionary societies that work for Moslems
in the whole world !

In North Africa, where Lull witnessed
to the truth, missions to Moslems were not
begun again until 1884. Now there is
again daybreak in Morocco, Tripoli, Tunis,
Algiers, and Egypt. Yet how feeble are
the efforts in all Moslem lands compared

v/ith the glorious opportunities! How

150

vast is the work still before us, six hundred
years after Lull !

According to recent and exhaustive
statistics, the population of the Moham-
medan world is placed at 259,680,672.* Of
these 11,515,402 are in Europe, 171,278,008
are in Asia, 19,446 are in Australasia, 76,-
818,253 are in Africa, and 49,563 are in
North and South America. Three per
cent, of Europe's population is Moslem;
Asia has 18 per cent., and Africa t,7 per
cent. Out of every 100 souls in the world
16 are followers of Mohammed. Islam's
power extends in many lands, from Canton
to Sierra Leone, and from Zanzibar to the
Caspian Sea.

Islam is growing to-day even faster in
some lands than it did in the days of Lull.
And yet in other lands, such as European
Turkey, Caucasia, Syria, Palestine, and

* Dr. Hubert Jansen's " Verbreitung des Islams," Berlin,
1897 ; a marvel of research and accuracy.

Bfograpb^ of IRa^munb XuU

Turkestan, the number of Moslems is de-
creasing. In Lull's day the empire of
Moslem faith and Moslem politics nearly
coincided. Nowhere was there real liberty,
and all the doors of access seemed barred.
Now five-sixths of the Moslem world are
accessible to foreigners and missionaries;
but not one-sixtieth has ever been occupied
by missions. There are no missions to the
Moslems of all Afghanistan, Western
Turkestan, Western, Central, and South-
ern Arabia, Southern Persia, and vast re-
gions in North Central Africa.

Mission statistics of direct work for Mos-
lems are an apology for apathy rather than
an index of enterprise. The Church for-
got its heritage of Lull's great example
and was ages behind time. To Persia, one
thousand years after Islam, the first mis-
sionary came; Arabia waited twelve cen-
turies ; in China Islam has eleven hundred

years the start. This neglect appears the
152

more inexcusable if we consider the great
opportunities of to-day. More than 125,-
000,000 Moslems are now under Christian
rulers. The keys to every gateway in the
Moslem world are to-day in the political
grasp of Christian Powers, with the excep-
tion of Mecca and Constantinople. Think
only, for example, of Gibraltar, Algiers,
Cairo, Tunis, Khartum, Batoum, Aden,
and Muskat, not to speak of India and the
farther East. It is impossible to enforce
the laws relating to renegades from Islam
under the flag of the " infidel." One could
almost visit Mecca as easily as Lull did
Tunis were the same spirit of martyrdom
alive among us that inspired the pioneer
of Palma. The journey from London to
Bagdad can now be accomplished with less
hardship and in less time than it must
have taken Lull to go from Paris to
Bugia.

How much more promising too is the

'S3

Bto^rapb^ of IRa^mun^ XuU

condition of Islam to-day! The philo-
sophical disintegration of the system began
very early, but has grown more rapidly in
the past century than in all the twelve that
preceded. The strength of Islam is to sit
still, to forbid thought, to gag reformers,
to abominate progress. But the Wahabis
"drew a bow at a venture" and smote
their king '' between the joints of the har-
ness." Their exposure of the unorthodoxy
of Turkish Mohammedanism set all the
world thinking. Abd-ul-Wahab meant to
reform Islam by digging for the original
foundations. The result was that they
now must prop up the house! In India
they are apologizing for Mohammed's
morals and subjecting the Koran to higher
criticism. In Egypt prominent Moslems
advocate abolishing the veil. In Persia
the Babi movement has undermined Islam
everywhere. In Constantinople they are

trying to put new wine into the old skins
154

^^Mbo Being 5)ea5 tfet Speahetb"

by carefully diluting the wine; the New
Turkish party is making the rent of the
old garment worse by its patchwork pol-
itics.

In addition to all this, the Bible now
speaks the languages of Islam, and is
everywhere preparing the way for the con-
quest of the cross. Even in the Moslem
world, and in spite of all hindrances, " it is
daybreak everywhere." The great lesson
of Lull's life is that our weapons against Q/
Islam should never be carnal. Love, and
love alone, will conquer. But it must be
an all-sacrificing, an all-consuming love — a
love that is faithful unto death.

" Taking him all in all," says Noble,
" Lull's myriad gifts and graces make him
the evening and the morning star of mis-
sions." He presaged the setting of medi-
eval missions and heralded the dawn of the
Reformation. The story of his life and

labors for Moslems in the dark ages is a

155

Blo^rapbi^ of IRapmunb Xull

challenge of faith to us who live in the
light of the twentieth century to follow
in the footsteps of Raymund Lull and
win the whole Mohammedan world for
Christ.

156

BIBLIOGRAPHY
A. Books Written by Raymund Lull

[One of Lull's biographers states that the works of
Lull numbered four thousand. Many of these have
been lost. Of his writings in Latin, Catalonian, and
Arabic it is said that one thousand were extant in the
fifteenth century. Only two hundred and eighty-two
were known in 1721 to Salzinger of Mainz, and yet he
included only forty-five of these in his collected edition
of Lull's works in ten volumes. It is disputed whether
volumes seven and eight actually appeared. Some of
Lull's unpublished works are to be found in the Impe-
rial Library, the libraries of the Arsenal and Ste. Gen-
evieve at Paris, also in the libraries of Angers, Amiens,
the Escurial, etc. Most of his books were written in
Latin ; some first in Catalonian and then translated by
his pupils, others only in the Catalonian or in Arabic.
In the "Acta Sanctorum," vol. xxvii., page 640 et seg.,
we find the following classified catalog of three hun-
dred a?id twenty -one books by Raymund Lull.]

§ I. Books 071 General Arts,

1. Ars generalis.

2. Ars brevis

3. Ars generalis ultima.

157

3BtOQtapbig of IRapmunb Xull

4. Ars demonstrativa veritatis.

5. Ars altera demonstrativa veritatis.

6. Compendium artis demonstrativae.

7. Lectura super artem demonstrativae.

8. Liber correlativorum innatorum.

9. Ars inventiva veritatis.

10. Tabula generalis ad omnes scientias applicabilis.

11. Ars expositiva.

12. Ars compendiosa inveniendi veritatem.

13. Ars alia compendiosa.

14. Ars inquirendi particularia in universalibus.

15. Liber propositionum secundum, etc.

16. Liber de descensu intellectus.

17. Ars penultima.

18. Ars scientise generalis.

19. Lectura alia super artem inventivam veritatis.

20. De conditionibus artis inventivae.

21. Liber de declaratione scientise inventivae.
82. Practica brevis super artem brevem.

23. Liber de experientia realitatis artis.
34. Liber de mixtione principiorum.

25. Liber de formatione tabularum.

26. Lectura super tabulam generalem.

27. Practica brevis super ecamdem.

28. Lectura super tertiani figuram tabul» generalli.

29. Liber facilis scientise.

30. De qusestionibus super eo motis.

31. Liber de significatione.

32. Liber magnus demonstrationus.

33. Liber de lumine.

34. Liber de inquisitione veri et boni in omnia mate-

ria.

35. Liber de punctis transcendentibut.

«S8

Btbltoorapb^

36. Ars intellectus.

37. De modo natural! intelligendi in omni scientia.

38. De inventione intellectus.

39. De refugio intellectus.

40. Ars voluntatis.

41. Ars amativa boni.

42. Ars alia amativa (it begins Ad recognoscendum).

43. Ars alia amativa (it begins Deus benedictus).

44. Ars memorativa.

45. De quaestionibus super ea motis.

46. Ars alia memorativa.

47. De principio, medio et fine.

48. De differentia, concordantia, et contrarietate.

49. De equalitate, majoritate, et minoritate.

50. De fine et majoritate.

51. Ars consilii.

52. Liber alius de consilio.

53. Liber de excusatione Raymundi.

54. Liber ad intelligendum doctores antiques.

55. Ars infusa.

56. Art de fer y soltar questions (Catalan) .

57. Fundamentum artis generalis.

58. Supplicatio Raymundi ad Parienses.

59. Liber ad memoriam confirmandam.

60. Liber de potentia objecta et actu.

61. Ars generalis rhythmica.

§ n. Books on Grammar and Rhetoric.

62. Ars grammaticae speculativse completissima.

63. Ars grammaticae brevis.

64. Ars rhetoricae.

65. Rhetorica Lulli.

JBioarapb^ of IRapmunb Xull

§ III. Books on Logic and Dialectics.

66. Liber qui vocatur logica de Grozell (versu vulgari) .

67. Logica parva.

68. Logica nova.

69. Dialecticam seu logicam novam.

70. Liber de novo modo deraonstrandi.

71. Liber de fallaciis.

72. Logica alia de quinque arboribus.

73. Liber de subjecto et prsedicato.

74. Liber de conversione subjecti et praedicati, etc.

75. Liber de S3dlogismis.

76. Liber de novis fallaciis.

77. Liber de modo naturali et syllogistico.

78. Liber de affirmatione et negatione et causa oarum.

79. Liber de quinque prsedicabilibus.

80. Liber qui dicitura fallacia Raymundi.

§ IV. Books on Philosophy.

81. Liber lamentationes duodecim princip. philosoph.

82. Liber de principiis philosophise.

83. Liber de ponderositate et levitate elementorum.

84. Liber de anima rational!.

85. Liber de reprobatione errorum Averrois.

86. Liber contra ponentes aeternitatem mundi.

87. Liber de qusestionibus,

88. Liber de actibus potentiarum, etc.

89. Liber de anima vegetativa et sensitiva.

90. Physica nova.

91. De Natura.

92. Ars philosophiae.

160

Bibltootapbi^

93. De coiisequentiis philosophiae.

94. Liber de geiieratione et corruptione.

95. Liber degraduatione elementorum.

96. Liber super figura elementari.

97. Liber de qualitatibus, etc., elementorum.

98. Liber de olfactu.

99. Liber de possibili et impossibili.

100. Ars compendiosa principorium philosophise,
loi. Liber de intensitate et extensitate.

§ V. Books on Metaphysics.

102. Metaphysica nova.

103. Liber de ente reali et rationis.

104. De proprietatibus rerura.

105. Liber de homine.

106. De magnitudine et parvitate hominis.

§ VL Books on Various Arts and Sciences.

107. Ars politica.

108. Liber militise secularis.

109. Liber de militia clerical!,
no. Ars de Cavalleria.

111. Tractatus de astronomia.

112. Ars astrologise.

113. Liber de planetis.

114. Geometria nova.

115. Geometria magna.

116. De quadrangulatura et triangulatura circuli.

117. Ars cognoscendi Deum per gratiam.

118. Ars arithmetica.

119. Ars divina.

161

MoQva^bv ot IRa^munD Xull

§ VII. Books on Medicine.

120. Ars de principiis et gradibus medicinae.

121. Liber de regionibus infirmitatis et sanitatii.

122. Liber de arte medicinae compendiosa.

123. Liber de pulsibus et urinis.

124. Liber de aquis et oleis.

125. Liber de medicina theorica et practica.

126. Liber de instrumento intellectus in medicina.

§ VIII. Books on Jurisprudense,

127. Ars utriusque juris.

128. Ars juris particularis.

129. Ars principiorura juris.

130. Ars de jure.

§ IX. Books of Devotion and Contemplation,

131. Liber natalis pueri Jesu.

132. Liber de decem modis contemplandi Deum.

133. Liber de raptu.

134. Liber contemplationis in Deo.

135. Liber Blancherna (also written, Blanquerna),

136. Liber de orationibus et contemplationibus.

137. Liber de meditationibus, etc.

138. Liber de laudibus B. Virginis Marias.

139. Liber appelatus clericus sive pro clericis.

140. Phantasticum (an autobiography) .

141. Liber de confessione.

142. Liber de orationibus.

143. Philosophia amoris.

144. Liber Proverbiorum.

162

Bibltograpb^

145. Liber de centum nominibus Dei.

146. Orationes per regulas artis, etc.

147. Horse Deiparse Virginis, etc.

148. Elegiacus Virginis planctus.

149. Lamentatio, seu querimonia Raymundi.

150. Carmina Raymundi consolatoria.

151. Mille proverbia vulgaria.

152. Versus vulgares ad regem Balearium,

153. Tractatus vulgaris metricus septem articulos fidei
demonstrans.

154. Liber continens confessionem.

155. Primum volumen contemplationum.

156. Secundum volumen contemplationum.

157. Tertium volumen contemplationum.

158. Quartern volumen contemplationum.

159. De centum signis Dei.

160. De centum dignitatibus Dei.

161. Liber de expositione rationis Dominica.

162. Liber alius de eodem.

163. Liber de Ave Maria.

164. Liber dictus, Parvum contemplatorium.

165. Liber de praeceptis legis . . . et sacramentis, etc.

166. Liber de virtutibus et peccatis.

167. Liber de compendiosa contemplatione,

168. Liber Orationum.

169. Liber de Orationibus per decem regulas.

170. Liber de viis Paradisi et viis Inferni.

171. Liber de orationibus et contemplationibus.

172. Liber dictus, Opus bonum.

173. Liber de conscientia.

174. Liber de gaudiis Virginis,

175. Liber de septem horis officii Virginii.

176. Liber alius ejusdem argumenti.

163

BiOGrapbp of 1Rapmou^ Xull

177. Planctus dolorosus Dominse nostrse, etc.

178. Ars philosophiae desideratse (ad suum filium).

179. Ars coutitendi.

180. Liber de doctrina puerili.

181. Doctrina alia puerilis parva.

182. Liber de prima et secunda intentionibus.

183. Blancherna magnus.

184. Liber de placida visione.

185. Liber de consolatione eremitica.

186. Ars ut ad Deum cognoscendum, etc.

187. Liber ducentorum carminum.

188. Liber de vita divina.

189. Liber de definitionibus Dei.

190. Primo libre el desconsuelo de Ramon (Catalan).

191. Liber hymnorum.

192. Liber sex raille proverbiorum in omnia materia.

§ X. Books of Serinons, or on Preaching.

193. Ars prsedicabilis.

194. Liber super quatiior sensiis S. Scripturae.

195. Ars prsedicandi major,

196. Ars praedicandi minor.

197. Liber quinquaginta duorum sermonum, etc.

198. Commentaria in primordiale Evang. Joannis,

§ XL Books on Various Subjects {Libri Quodhbe-
tales) .

199. Liber primae et secundse intentionis.

200. Liber de miraculis cceli et mundi.

201. Arbor scientise,

202. Liber qusestionum super artem, etc.

164

BlbliOGtapb^

203. Liber de fine.

204. Consilium Raymuudi.

205. Liber de acqnisitione terrae sanctse.

206. Liber de Anti-Christo.

207. Liber de mirabilibus orbis.

208. Liber de civitate mundi,

209. Liber variarum quaestionura.

210. Liber de gradii superlative.

211. Liber de virtute veniali et mortali.

§ Xn. Books of Disputation and Controversy.

212. Liber de gentili et tribus sapientibus.

213. Tractatus de articulis fidei.

214. De Deo ignoto et de mundo ignoto.

215. Liber de efficiente et effectu.

216. Disputatio Raymundi et Averroistse de quinque

qusestionibus.

217. Liber contradictiones inter Raymund et Averrois-

tam, de mysterio trinitatis.

218. Liber alius de eodem.

219. Liber de forma Dei.

220. Liber utrum fidelis possit solvere objectiones, etc.

221. Liber disputationis intellectus et fidei,

222. Liber appellatus apostrophe.

223. Liber de demonstratione per aequiparantiam.

224. Liber de convenientia quam habent fides et intel-

lectus.

225. Liber de iis quae homo de Deo debet credere.

226. Liber de substantia et accidente.

227. Liber de Tinitate in Unitate.

228. Disputatio Raymundi Lulli et Homerii Saraceni.

229. Disputatio quinque hominum sapientum.

165

Bio0tapbp ot 1Ra^mun^ Xull

230. Liber de existentia et agentia Dei contra Averroem.

231. Declaratio Raymundi Lulli, etc.

232. De significatione fidei et intellectus.

233. Ars theologi et philosophise contra Averroem.

234. Liber de spiritu sancto contra Grsecos.

235. Quod in Deo non sint plures quam tres personae.

236. De non multitudine esse divini.

237. Quid habeat homo credere.

238. De ente simpliciter per se contra Averrois.

239. De perversione entis removenda.

240. De minori loco ad majorem ad probandam Trini-

tatem.

241. De concordantia et contrarietate.

242. De probatione unitatis Dei, Trinitatis, etc.

243. De qusestione quadam valde alta et profunda.

244. Disputatio trium sapientum,

245. Liber de reprobatione errorem Averrois.

246. Liber de meliore lege.

247. Liber contra Judseos.

248. Liber de reformatione Hebraica.

249. Liber de participatione Christianorum et Saracen-

orum.

250. De adventu Messise contra Judaeos.

251. Liber de vera credentia et falsa.

252. Liber de probatione articulorum fidei.

253. Disputatio Petri clerici et Raymund Phantastici.

254. Liber dictus, Doraine quse pars?

255. De probatione fidei Catholicse,

256. Tractatus de modo convertendi infidelM.
357. De duobus setibus finalibus.

i€6

Blbltoarapb^

§ XIII. Books 071 Theology.

258. Liber qusest. super quatuor libros sententiarum.

259. Qusestiones magistri Thomae, etc.

260. Liber de Deo.

261. Liber de ente simpliciter absolute.

262. Liber de esse Dei.

263. Liber de principiis Theologiae.

264. Liber de consequentiis Theologiae.

265. De investigatione divinarum dignitatum.

266. Liber de Trinitate.

267. Liber de Trinitate trinissima.

268. De inventione Trinitatis.

269. De unitate et pluralitate Dei.

270. De investigatione vestigioruni, etc.

271. De divinis dignitatibus,

272. De propriis rationibus divinis.

273. De potestate divinarum rationum.

274. De infinitate divinarum dignitatum.

275. De actu majori, etc.

276. De definitionibus Dei.

277. De nomine Dei.

278. De ( ?) Dei.

279. De natura Dei.

280. De vita Dei.

281. De est Dei.

282. De esse Dei.

283. De essentia et esse Dei.

284. De forma Dei.

285. De inventione Dei.

286. De memoria Dei.

287. De unitate Dei.

167

BlOGtapb^ of IRai^munb Xull

288. De voluntate Dei absoluta et ordinaria.

289. De potestate Dei.

290. De potestate pura.

291. De potestate Dei infinita et ordinaria.

292. De divina veritate.

293. De bonitate pura.

294. De productione divina.

295. De scientia perfecta.

296. De majori agentia Dei.

297. De infinito Esse.

298. De perfecto Esse.

299. De ente infinito.

300. De ente absolute.

301. De objecto infinito.

302. De inveniendo Deo.

303. Liber de Deo.

304. De Deo majori et minori.

305. De Deo et mundo et convenienta corum in Jesu

Christo.

306. Liber de Deo et Jesu Christo.

307. De Incarnatione.

308. Liber ad intelligendam Deum.

309. Propter bene intelligere diligere et possificare,

310. De preedestinatione et libero arbitrio.

311. Liber alius de prsedestinatioue,

312. Liber de natura angelica.

313. Liber de locutione angelorum.

314. Liber de bierarchiis et ordinibus angelorum.

315. De angelis bonis et malis.

316. Liber de conceptu virginali.

317. Liber alius conceptu virginali.

318. Liber de creatione.

319. Liber de justitia Dei.

168

JBibltOGtapb^

320. Liber de conceptione Virginis Mariae.

321. Liber de angelis.

In addition to this long list of works on every con-
ceivable science the author of the "Acta Sanctorum"
gives a list of forty-one books on magic and alchemy
wrongly attributed to Lull or published under his name
by others of his age.

The following of Lull's works \weTQ printed :

Collected works of Lull, 10 vols. Salzinger, Mainz,

1721-42.
Collected works of Lull [?]. Rossel6, Palma, 1886.
Ars Magna generalis ultima. Majorca, 1647.
Arbor Scientise. Barcelona, 1582.
Liber Qusestionum super quatuor, etc. Lyons, 1451.
Quaestiones Magistri, etc. Lyons, 1451.
De articulis fidei, etc. Majorca, 1578.
Controversia cum Homerio Sarraceno. Valencia, 1510.
De demonstratione Trinitatis, etc. Valencia, 1510.
Libri duodecem princip., etc. Strasbourg, 1517.
Philosophise in Averrhoistas, etc. Paris, 1516.
Phantasticus. Paris, 1499.

Lull's Catalonian poetry and proverbs can be found
in collections of Provence literature ; see especially the
life of Lull by Adolf Helfferich.

B. Books about Raymupd Lull

Bouvelles : Epistol. in Vit. R. Lull eremitae. Amiens.

Pax: Elogium Lulli. Alcala, 1519.
169

JSloarapb^ ot IRa^muuD Xull

Segni : Vie de R. Lulle. Majorca, 1605.
Colletet : Vie de R. Lulle. Paris, 1646.
Perroquet : Vie et Martyre du docteur illuming R. Lulle.

Vendome, 1667.
Nicolas de Hauteville : Vie de R. Lulle. 1666.
Vernon : Hist, del la saintete et de la doctrine de R.

Lulle. Paris, 1668.
Anon. : Dissertacion historica del rulto in memoril del

beato R. Lulli. Majorca, 1700.
Wadding: Annales Franciscan, t. iv., p. 422, 1732.
Antonio: Bibl. Hisp. Vetus, vol. ii., p. 122. Madrid,

1788.
Loev : De Vita R. Lulli specimen. Halle, 1830,
Del6cluze : Vie de R. Lulle (in Revue des Deux Mondes.

November 15, 1840). Paris, 1840.

* Helfferich : Raymund Lull und die Aufange d. Cata-

lonischen Literature. Berlin, 1858.
*Neander: Church History, vol. iv. London, 1851.

* Maclear : History of Christian Missions in the Middle

Ages. London, 1863.

* Tiemersma : De Geschiedenis der zending to top den

tijd der Hervorming. Nijmegen, 1888.

* Keller : Geisteskampf des Christentums gegen d. Is-

lam bis zur zeit der Kreuzziige. Leipzig, 1896.

* Noble : The Redemption of Africa, vol. i. New

York, 1899.

* [Encyclop. Brit., ninth edition, vol. xv., p. 63. Mc-

Clintock and Strong's Cyclopedia, vol. v., p. 558.
Church Histories. Short History of Missions by Dr.
George Smith, etc.]

* Consulted in the preparation of this biography.
170

Bibliograpby

*"Acta Sanctorum," vol. xxvii., pp. 581-676, 1695-
i867.t

* Consulted in the preparation of this biography.

f Translation of the titles of the chief articles on Ray-
mund Lull in "Acta Sanctorum." (On character and
origin of this stupendous work see McClintock and
Strong, vol. i.,p. 57) :

1. Brief notice of the Saint.

2. The Cult sacred to Lull with ceremonies and mass.

3. The remarkable mausoleum, epitaphs, etc.

4. On those who wrote the Life of St. Raymund from

an earlier one after the year 1400. (Waddington's
is based on this, but it contains fables.)

5. Letters of Custererius proving authenticity of the old

"Life."

6. On the lineage, birth, and wanderings of Lull up to

the end of the Thirteenth Century.

7. Works and journeys of Lull in the Fourteenth Cen-

tury, with a chronology.

8. On the office of Seneschal which Lull held.

9. Some difficulties met in the acts of Lull which must

be reconciled by authors in the future.

10. On the money presented by R. Jacobus to the en-
dowed missionary colleges which Lull founded and
on leaves of the mastic tree marked with letters in
Mt. Randa (Roda).

11. St. Raymund is shown to have investigated nothing
by chemical experiment, i.e., he was not an alche-
mist.

12. "Life Number One " — by an anonymous contempo-
rary while Lull was still alive. From a manuscript.

171

Bto^rapbp of IRai^munb ^ull

13. "Life Number Two " — by Carolus Bovillus Samaro-
brinus. Edition Benedictus Gononus. Four chap-
ters.

14. Eulogy of the divine Raymund Lull, Doctor lUu-
minatus and martyr, by Nicholas de Pax ; from
Complutensian edition, 1519.

15. Miracles selected from the ceremonies of canoniza-
tion described in the Majorcan tongue and trans-
lated into Latin. Five chapters.

16. Historical dissertation on the orthodoxy and the
books genuine and suppositious of St. Raymund by
Joannis Baptistae Sollerii,

17. Conclusion of the acts of Lull giving examples ot
his heroic courage by J. B. S.

172

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